0^  w  p«/*../^. 


./i 


lo 


■s- 


I9S 


COMMENTARY 


ON  THE 


SERMON   ON  THE   MOUNT. 


BY 
MARTIN  LUTHER. 


Translated  by  Charles  A.  Hay,  D.  D. 


PHILADELPHIA : 
LUTHERAN  PUBLICATION  SOCIETY. 


Copyright,  1892, 

BY 

THE  LUTHERAN  PUBLICATION  SOCIETY. 


TRANSLATOR'S  PREFACE. 


The  forty-third  volume  of  the  Erlangen  edition 
of  Luther's  works  contains  his  exposition  of  the 
^'' Sermon  on  the  Mount y  Dr.  Irmischer,  the  ed- 
itor of  this  edition,  prefaces  the  volume  with  these 
remarks : 

"  During  Bugenhagen's  absence  Luther  preached 
a  I'ong  while  for  him,  regularly,  on  the  fifth,  sixth 
and  seventh  chapters  of  Matthew,  beginning  Nov. 
9,  1530.  These  sermons  were  then  published,  first 
in  1532,  at  Wittenberg,  under  Joseph  Klug,  in 
quarto ;  in  1533  at  Marburg,  in  octavo ;  and  in 
1539,  again  in  Wittenberg,  in  quarto,  under  Johann 
Weiss.  In  1533  they  were  also  translated  into 
Latin  by  Vincent  Obsopoeus." 

In  this  Irmischer  edition  these  sermons  are 
thrown  into  the  form  of  a  running  commentary, 
and  as  such  they  are  now  presented  to  the  English 
reading  public  by  the  Lutheran  Publication  So- 
ciet5^ 

When  requested  by  a  committee  of  this  Board  to 
translate  this  work,  I  called  attention  to  the  pecu- 
liar roughness  and  even  fierceness  of  Luther's  way 

(iii) 


iv  translator's  preface. 

of  expressing  hiinself  and  of  denouncing  the  min- 
ions of  the  papacy.  But  the  committee  judged  it 
best  that  Luther  should  be  allowed  to  speak  for 
himself,  presuming  that  intelligent  English  readers 
will  make  due  allowance  for  the  style  of  speech 
common  in  that  day,  and  for  the  peculiarly  aggra- 
vating circumstances  under  which  that  noble  man 
of  God  was  called  to  labor.  An  admirable  vindi- 
cation of  these  "Asperities"  appeared  in  the  ninth 
volume  of  our  excellent  Quarterly  Review,  in 
1881 ;  it  is  from  the  pen  of  Rev.  Dr.  Morris,  one 
of  Luther's  most  enthusiastic  admirers. 

Charles  A.  Hay. 
Gettysburg^  Feb.  11^  i8g2. 


LUTHER'S  PREFACE. 


I  AM  truly  glad  that  my  exposition  of  the  three 
chapters  of  St.  Matthew,  which  St.  Augustine 
calls  the  Lord's  Sermon  on  the  Mount,  are  about  to 
be  published,  hoping  that  by  the  grace  of  God  it 
may  help  to  preserve  and  maintain  the  true,  sure 
and  Christian  understanding  of  this  teaching  of 
Christ,  because  these  sayings  and  texts  are  so  very 
common  and  so  often  used  throughout  all  Christen- 
dom. For  I  do  not  doubt  that  I  have  herein  pre- 
sented to  my  friends,  and  all  others  who  care  for 
these  things,  the  true,  pure  Christian  meaning  of 
the  same. 

And  it  is  hard  to  understand  how  the  very  devil 
himself  has  by  his  apostles  so  cunningly  twisted 
and  perverted  especially  the  fifth  chapter,  as  to 
make  it  teach  the  very  opposite  of  what  it  means. 
And  though  Christ  purposely  intended  thereby  to 
antagonize  all  false  teaching,  and  to  exhibit  the 
true  meaning  of  God's  commands,  as  he  expressly 
says:  "I  am  not  come  to  destroy  the  law;"  and  takes -^ 
it  up  piece  by  piece  to  make  it  perfectly  clear ;  yet 

(v) 


VI  LUTHER'S  PREFACE. 

the  infernal  Satan  has  not  found  a  single  text  in 
the  Scriptures  which  he  has  more  shamefully  per- 
verted, and  made  more  error  and  false  doctrine  out 
of,  than  just  this  one  which  was  by  Christ  himself 
ordered  and  appointed  to  neutralize  false  doctrine. 
This  we  may  call  a  masterpiece  of  the  devil. 

First  of  all  there  have  fallen  upon  this  chapter 
the  vulgar  hogs  and  asses,  jurists  and  sophists,  the 
right  hand  of  the  pope  and  his  Mamelukes.  They 
have  sucked  this  poison  out  of  this  beautiful  rose, 
and  scattered  it  everywhere ;  they  have  covered 
up  Christ  with  it  and  have  exalted  and  main- 
tained the  antichrist,  namely,  that  Christ  here  does 
not  wis"h  everything  which  he  teaches  in  the  fifth 
chapter  to  be  regarded  by  his  Christians  as  com- 
manded and  to  be  observed  by  them ;  but  that 
much  of  it  was  given  merely  as  advice  to  such 
as  wish  to  become  perfect,  and  any  who  wish 
may  observe  these  parts ;  despite  the  fact  that 
Christ  there  threatens  wrathfuUy  : — no  one  shall 
enter  heaven  who  sets  aside  one  of  the  least  of 
these  commands, — and  he  calls  them  in  plain  words 
com^nands. 

Thus  they  have  invented  twelve  gospel  counsels 
[consilia  evangelii],  twelve  items  of  good  counsel 
in  the  gospel,  which  one  may  heed  if  he  yvants  to 
be  something  over  and  above  other  Christians 
(higher  and  more  perfect);  they  have  thus  made 
not  only  Christian  salvation,  yes  even  perfection 


LUTHER'S  PREFACE.  vil 

also,  dependent  aside  from  faith  upon  works,  but 
they  have  'made  these  same  works  voluntary. 
That  is,  as  I  understand  it,  to  forbid  really  and 
truly  good  works,  which  is  just  what  these  nasty 
revilers  accuse  us  of  doing.  For  they  cannot 
deny  this,  and  no  covering  and  smoothing  over 
will  help  them  as  long  as  this  fifth  chapter  of 
Matthew  abides.  For  their  books  and  glosses  are 
at  hand,  along  with  their  former  and  present  daily 
impenitent  life  that  they  lead  in  accordance  with 
this  their  teaching.  And  the  teaching  of  those 
twelve  "evangelical  counsels"  is  very  common 
among  them,  viz.,  not  to  requi^-e  wrong  doing,  not 
to  take  vengeance,  to  offer  the  other  cheek,  not  to 
resist  evil,  to  give  the  cloak  along  with  the  coat, 
to  go  two  miles  for  one,  to  give  to  every  one  that 
asks,  to  lend  to  him  who  borrows,  to  pray  for 
persecutors,  to  love  enemies,  to  do  good  to  them 
that  hate,  etc.,  as  Christ  here  teaches.  All  this 
(they  disgustingly  say)  is  not  commanded,  and  the 
monks  at  Paris  honestly  assign  their  reasons,  saying, 
this  Christian  teaching  would  be  much  too  hard  if 
it  were  loaded  with  such  commands  as  these,  etc. 
This  is  the  way  the  jurists  and  sophists  have 
hitherto  ruled  and  taught  the  church,  so  that 
Christ  with  his  teaching  and  interpretation,  has 
had  to  be  their  fool  and  juggler;  and  they  still 
show  no  signs  of  repentance  for  this,  but  are  eager 
to  defend  it,  and  to  put  forward  again  their  cursed 


viii  LUTHER'S  PREFACE. 

shabby  canons,  and  to  crown  again  their  cunning 
pope.  God  grant,  however,  that  I  may  live  and 
may  have  to  give  clasps  and  jewels  for  this  crown; 
then  he,  God  willing,  shall  be  called  rightly 
crowned. 

Therefore,  dear  brother,  if  you  please,  and  have 
nothing  better,  let  this  my  preaching  serve  you,  in 
the  first  place,  against  our  squires,  the  jurists  and 
sophists,  I  mean  especially  the  canonists,  whom 
they  themselves  indeed  call  asses,  and  such  they 
really  are,  so  that  you  may  keep  the  teaching  of 
Christ  for  yourself  pure  in  this  place  of  Matthew, 
instead  of  their  ass's  cunning  and  devil's  dunof. 

In  the  second  place  also  against  the  new  jurists 
and  sophists,  namely,  the  factious  spirits  and  Ana- 
baptists, who  in  their  crazy  fashion  are  making 
new  trouble  out  of  this  fifth  chapter.  And  just  as 
the  others  go  too  much  to  the  left  in  holding  noth- 
ing at  all  of  this  teaching  of  Christ,  but  have  con- 
demned and  obliterated  it,  so  do  these  lean  too 
much  to  the  right,  and  teach  that  one  should  have 
nothing  of  his  own,  should  not  swear,  should  not 
act  as  ruler  or  judge,  should  not  protect  or  defend, 
should  forsake  wife  and  child,  and  ifiuch  of  such 
miserable  stuff. 

So  completely  does  the  devil  mix  things  up  on 
both  sides,  that  they  know  no  difference  between  an 
earthly  and  a  heavenly  kingdom,  much  less  what 
is  to  be  taught  and  to  be  done  differently  in  each 


LUTHER'S  -PRUFAt-E.  ,  ix 

kingdom;  but  we,  God  be  thanked,  can  boast  that 
we  in  these  sermons  have  clearly  and  diligently 
shown  and  exhibited  it,  so  that  whoever  hereafter 
errs,  or  will  err,  we  are  freed  from  all  responsibility 
on  his  account,  having  faithfully  presented  our 
opinion  for  the  benefit  of  all.  Let  their  blood  be 
upon  their  own  head;  our  reward  for  this  we  await, 
namely,  ingratitude,  hatred,  and  all  sorts  of  hos- 
tility, and  we  say  deo  gr alias. 

Since  we  then  learn  and  know  by  such  abomin- 
able examples,  of  both  papistic  and  factious  jurists, 
what  the  devil  is  aiming  at,  and  especially  how  he 
seeks  to  pervert  this  fifth  chapter  of  St.  Matthew 
and  thereby  to  exterminate  the  pure  Christian 
doctrine,  every  preacher  or  rector  is  entreated  and 
exhorted  to  watch  faithfully  and  diligently  against 
it  in  the  little  charge  committed  to  him,  and  help 
to  preserve  the  true  interpretation  of  this  text. 
For,  as  long  as  the  devil  lives  and  the  world  abides, 
he  will  not  cease  to  attack  this  chapter.  For  his 
object  is  thereby  to  entirely  suppress  good  works, 
as  has  been  done  in  the  papacy;  or  to  instigate 
false  good  works  and  a  feigned  holiness,  as  he  has 
now  begun  to  do  through  the  new  monks  and  the 
factious  spirits. 

And  even  if  both  the  popish  and  the  mobocratic 
jurists  and  the  monks  were  to  perish,  he  would 
still  find  or  raise  up  others.  For  he  must  have 
such  followers,  and  his  kinsfdom  has  been  governed 


X  LlrtTHER'S  PREFACE. 

by  monks  ever  since  the  world  began.  Although 
they  have  not  been  called  monks,  yet  their  doctrine 
and  life  have  been  monkish,  that  is,  they  have  been 
other  than  and  peculiar  or  better  than  what  God 
has  commanded;  as  among  the  people  of  Israel 
were  the  Baalites,  the  idolatrous  priests  (camarim) 
and  such  like,  and  among  the  heathen  the  castrated 
priests  (Galli)  and  the  vestal  virgins. 

Therefore  we  can  never  be  safe  against  him. 
For  from  this  fifth  chapter  have  come  the  pope's 
monks,  who  claim  to  be  a  perfect  class,  in  advance 
of  other  Christians,  basing  their  claim  upon  this 
chapter;  and  yet  we  have  shown  that  they  are  full 
of  avarice,  of  arrogance,  and  of  late  full  of  all  sorts 
of  devils.  Christ,  our  dear  Lord  and  Master,  who 
has  opened  up  to  us  the  true  meaning,  desires  to 
give  it  additional  force  for  us,  and  besides  to  help 
us  live  and  act  accordingly.  To  whom  be  grate- 
ful praise,  together  with  the  Father  and  the  Holy 
Spirit  forever,  Amen. 


CONTENTS. 


The  Fifth  Chapter  of  St.  Matthew- 

Verses  i  and  2 

3 


4 
5 
6 

7 
8 

9 

10 
II 
12 
13 


13 
18 

31 

40 
47 
53 

58 
70 

79 

88 

90 

106 


14  aud  15 no 

16 

17 • 


18 

19 
20 
21 
22 


116 
121 
126 
127 
131 
133 
139 


23  and  24 142 

25  and  26 147 

27  to  30 150 

31  and  32 165 

33  to  37 ,  ....  176 

38  to  41 186 

(xi) 


Xll 


CONTENTS. 


Verses  42 204 

"      43  to  48 209 

The  Sixth  Chapter  of  St.  Matthew — 

Verses  i  to  4 228 

.5  and  6 240 

7  to  13 247 

14  and  15 258 

16  to  18 269 

19  to  21 287 

22  and  23 305 

24 321 

25 332 

26  and  27 338 

28  to  30 343 

31  and  32 346 

33 348 

34 358 

The  Seventh  Chapter  ok  St.  Matthew — 

Verses  i  and  2 362 

3  to  5 377 

6 384 

7  to  II 393 

12 405 

13  and  14 415 

15 .427 

16  to  20 447 

21 462 

22  and  23 465 

24  to  27 483 

28  and  29 489 


COMMENTARY 

ON  THE 

SERMON  ON  THE  MOUNT. 


THE  FIFTH  CHAPTER  OF  ST.  MATTHEW. 

V.  I,  2.  And  seeing  the  multitudes,  he  went  up  i?tto  a  tnoun- 
tain  :  and  when  he  was  set,  his  disciples  came  tmto  him :  and 
he  opened  his  mouth,  and  taught  them,  saying : 

Here  the  evangelist  with  a  formal  stately  pre- 
face declares  how  Christ  disposed  himself  for  the 
sermon  he  was  about  to  deliver ;  that  he  went  upon 
a  mountain,  and  sat  down,  and  opened  his  mouth  ; 
so  that  we  see  he  was  in  earnest.  These  are  the 
three  things,  it  is  commonly  said,  that  mark  a  good 
preacher ;  first,  that  he  take  his  place ;  secondly, 
that  he  open  his  mouth  and  say  something  ;  thirdly, 
that  he  know  when  to  stop. 

To  take  his  place,  that  means  that  he  assume  a 
position  as  a  master  or  preacher,  who  can  and  ought 
to  do  it,  as  one  called  for  this  purpose  and  not  com- 
ing of  his  own  accord,  but  to  whom  it  is  a  matter 

(13) 


14  LUTHER'S  COMMENTARY   ON   THE 

of  duty  and  obedience;  so  that  he  may  say:  "I 
come,  not  hurried  hither  by  my  own  purpose  and 
preference,  but  I  must  do  it,  by  virtue  of  my  of- 
fice. 

This  is  said  as  against  those  who  have  hereto- 
fore been  causing  us  so  much  vexation  and  tribu- 
lation, and  indeed  are  still  doing  it,  namely  the 
factious  spirits  and  fanatics,  that  are  running  up 
and  down  through  the  country,  poisoning  the  peo- 
ple, before  the  pastors  or  those  in  office  and  au- 
thority find  it  out,  and  thus  befoul  one  family  after 
another  until  they  have  poisoned  a  whole  city,  and 
from  the  city  a  whole  country.  To  guard  against 
such  sneaking  renegades  one  ought  not  to  allow 
any  one  to  preach  who  has  not  been  duly  and 
officially  appointed  ;  also  no  one  should  venture, 
though  he  should  be  a  preacher,  if  he  hears  a  lying 
preacher  in  a  popish  or  other  church,  who  is  mis- 
leading the  people,  to  preach  against  him  ;  nor 
should  any  one  go  about  into  the  houses  and  get 
up  private  preachings,  but  he  should  remain  at 
home  and  mind  his  own  official  business,  or  keep 
silent,  if  he  neither  will  or  can  publicly  take  his 
place  in  the  pulpit. 

For  God  does  not  want  us  to  go  wandering  about 
with  his  word,  as  though  we  were  impelled  by  the 
Holy  Spirit  and  had  to  preach,  and  thus  were 
seeking  preaching  places  and  corners,  houses  or 
pulpits,   where  we  are  not  officially  called.     For 


SERMON   ON   THE   MOUNT.  I5 

even  St.  Paul  himself,  though  called  as  an  apostle 
by  God,  did  not  want  to  preach  in  those  places 
where  the  other  apostles  had  preached  before. 
Therefore  we  are  here  told  that  Christ  boldly  and 
publicly  goes  up  upon  the  mountain,  when  he  be- 
gins his  official  ministry,  and  soon  afterwards  says 
to  his  disciples:  "Ye  are  the  light  of  the  world;" 
and:  "Neither  do  men  light  a  candle  and  put  it 
under  a  bushel,  but  on  a  candlestick;  and  it  giveth 
light  to  all  that  are  in  the  house."  For  the  office 
of  the  ministry  and  the  word  of  God  are  hence  to 
shine  as  the  sun,  and  not  go  sneaking  and  plot- 
ting in  the  dark,  as  in  the  play  of  blind-man's 
buff;  but  all  must  be  done  in  broad  daylight,  that 
it  may  be  clearly  seen  that  both  preacher  and 
hearer  are  sure  of  this,  that  the  teaching  is  rightly 
done,  and  that  the  office  has  been  rightly  con- 
ferred, so  that  there  is  no  need  for  concealment. 
Do  thou  likewise.  If  you  are  in  office,  and  are 
commissioned  to  preach,  take  your  place  openly 
and  fear  nobody,  that  you  may  glory  with  Christ: 
"  I  spake  openly  to  the  world,  *  *  in  secret  have  I 
said  nothing."     John  xviii.  20. 

But  3-ou  say,  "How?  Is  no  one  then  to  teach 
anything  except  in  public?  Or  is  the  head  of  a 
family  not  to  teach  his  servants  in  his  house,  or  to 
have  a  scholar  or  some  one  about  him  who  recites 
to  him?"  Answer:  Certainly,  that  is  all  right, 
and  all  just  in  place.     For  every  head  of  a  family 


l6  LUTHER'S   COMMENTARY   ON   THE 

is  in  duty  bound  to  teach  his  children  and  servants, 
or  to  have  them  taught.  For  he  is  in  his  house  as 
a  pastor  or  bishop  over  his  household,  and  he  is 
commanded  to  take  heed  what  they  learn,  and  he 
is  responsible  for  them.  But  it  is  all  wrong  for 
you  to  do  this  away  from  your  own  house,  and  to 
force  yourself  into  other  houses  or  to  neighbors, 
and  you  should  not  allow  any  such  sneak  to  come 
to  you  and  to  carry  on  special  preaching  in  your 
house  for  which  he  has  no  authorization.  But  if 
any  one  comes  into  a  house  or  city  let  him  be 
asked  for  the  evidence  that  he  is  known,  or  let  him 
show  by  letter  and  seal  that  he  has  been  duly  au- 
thorized. For  one  must  not  trust  all  the  strag- 
glers that  boast  of  having  the  Holy  Spirit,  and  in- 
sinuate themselves  thereby  here  and  there  into  the 
homes.  In  short,  it  means  that  the  gospel,  or  the 
preaching  of  it,  should  not  be  heard  in  a  corner, 
but  up  upon  a  mountain,  and  openly  in  the  free 
daylight.  That  is  one  thing  that  Matthew  wants 
to  show  here. 

The  next  thing  is  that  he  opens  his  mouth. 
That  belongs  (as  above  said)  also  to  a  preacher, 
that  he  do  not  keep  his  mouth  shut,  and  not  only 
publicly  perform  his  official  duty  so  that  every  one 
must  keep  silence  and  let  him  take  his  proper 
place  as  one  who  is  divinely  authorized  and  com- 
manded, but  also  that  he  briskly  and  confidently 
open  his  mouth,  that  is,  to  preach  the  truth  and 


SERMON    ON    THE    MOUNT.  1 7 

what  has  been  coimnitted  to  hiin;  that  he  be  not 
silent  or  merely  mumble,  but  bear  witness,  fearless 
and  unterrified,  and  speak  the  truth  out  frankly, 
without  regarding  or  sparing  any  one,  no  matter 
who  or  what  is  struck  by  it. 

For  that  hinders  a  preacher  very  much  if  he 
looks  about  him  and  concerns  himself  as  to  what 
the  people  do  or  do  not  like  to  hear,  or  what  might 
occasion  for  him  disfavor,  harm  or  danger;  but  as 
he  stands  high  up,  upon  a  mountain,  in  a  public 
place,  and  looks  freely  all  around  him,  so  he  is  also 
to  speak  freely  and  fear  nobody,  although  he  sees 
many  sorts  of  people,  and  to  hold  no  leaf  before  his 
mouth,  nor  to  regard  either  gracious  or  wrathful 
lords  and  squires,  either  money,  riches,  honor, 
power,  or  disgrace,  poverty  or  injury,  and  not  to 
think  of  anything  further  than  that  he  may  speak 
what  his  office  requires,  even  that  for  which  he 
stands  where  he  does. 

For  Christ  did  not  institute  and  appoint  the 
office  of  the  ministry  that  it  might  serve  to  gain 
money,  possession,  favor,  honor,  friendship,  or  that 
one  may  seek  his  own  advantage  through  it,  but 
that  one  should  openly,  freely  proclaim  the  truth, 
rebuke  evil,  and  publish  what  belongs  to  the  ad- 
vantage, safety  and  salvation  of  souls.  For  the 
word  of  God  is  not  here  for  the  purpose  of  teaching 
how  a  maid  or  man  servant  is  to  work  in  Ihe  house 
and  earn  his  or  her  bread,  or  how  a 'burgomaster  is 

2 


l8  LUTHER'S   COMMENTARY   ON   THE 

to  rule,  a  fanner  to  plough  or  make  hay.  In  short, 
it  neither  gives  nor  shows  temporal  good  things  by 
which  one  maintains  this  life,  for  reason  has  al- 
ready taught  all  this  to  every  one;  but  its  purpose 
is  to  teach  how  we  are  to  attain  to  tJiat  life,  and  it 
teaches  thee  to  use  the  present  life,  and  to  nourish 
the  belly  here  as  long  as  it  lasts;  yet,  so  that  thou 
mayest  know  where  thou  art  to  abide  and  live 
when  this  must  come  to  an  end. 

If  now  the  time  comes  for  preaching  of  another 
life  that  we  are  to  be  concerned  about,  and  for  the 
sake  of  which  we  are  not  to  regard  this  one  as  if 
we  wanted  to  remain  here  forever,  then  contention 
and  strife  begin,  so  that  the  world  will  not  endure 
it.  If  then  a  preacher  cares  more  for  his  belly  and 
worldly  living,  he  does  not  do  his  duty;  he  stands 
up  indeed  and  babbles  in  the  pulpit,  but  he  does 
not  preach  the  truth,  does  not  really  open  his 
mouth;  if  there  seems  to  be  trouble  ahead  he  keeps 
quiet  and  avoids  hitting  anybody.  Observe,  this  is 
why  Matthew  prefaces  his  account  with  the  state- 
ment that  Christ,  as  a  true  preacher,  ascends  the 
mountain  and  cheerfully  opens  his  mouth,  teaches 
the  truth,  and  rebukes  both  false  teaching  and  liv- 
ing, as  we  shall  hear  in  what  follows. 

V.  3.  Blessed  are  the  poor  in  spirit,  for  theirs  is  the  kingdon 
of  heaven. 

{    This  is  a  delightful,  sweet  and  genial  beginning 


SERMON  ON   THE   MOUNT. 


A 


of  his  sermon.  For  he  does  not  come,  like  '.  uses 
or  a  teacher  of  law,  with  alarming  and  threatening 
demands;  but  in  the  most  friendly  manner,  with 
enticements  and  allurements  and  pleasant  promises. 
And  indeed,  if  it  had  not  been  thus  recorded,  and 
if  the  first  uttered  precious  words  of  the  Lord 
Christ  had  not  been  given  to  us  all,  an  over-curious 
spirit  would  tempt  and  impel  everybody  to  run 
after  them  even  to  Jerusalem,  yes,  to  the  end  of  the 
world,  if  one  might  hear  but  a  word  of  it  all. 
Then  thf  re  would  be  plenty  of  money  forthcoming 
to  build  a  good  road,  and  every  one  would  boast- 
ingly  glory  how  he  had  heard  or  read  the  very 
words  that  the  Lord  Christ  had  spoken.  O  what  a 
wonderfully  happy  man  would  he  be  held  to  be 
who  should  succeed  in  this!  That  is  just  the  way 
it  surely  would  be  if  we  had  none  of  our  Saviour's 
words  written,  although  much  might  have  been 
written  by  others;  and  every  one  would  say:  Yes, 
I  hear  indeed  what  St.  Paul  and  his  other  apostles 
have  taught,  but  I  would  much  rather  hear  what 
he  himself  said  and  preached.  But  now  that  it  is 
so  common,  that  every  one  has  it  written  in  a  book, 
and  can  read  it  daily,  nobody  regards  it  as  some- 
thing special  and  precious.  Yes,  we  grow  tired  of 
them  and  neglect  them,  just  as  if  not  the  high 
Majesty  of  heaven,  but  some  cobbler,  had  uttered 
them.  Therefore  we  are  duly  punished  for  our 
ingratitude  and  contemptuous  treatment  of  these 


LUTHER'S  COMMENTARY  ON   THE 

woi  Is  by  getting  little  enough  from  them,  and 
never  feeling  or  tasting  what  a  treasure,  force  and 
power  there  is  in  the  words  of  Christ.  ',  But  he  who 
has  grace  only  to  recognize  them  as  the  words  of 
God  and  not  of  man,  will  surely  reg^ard  them  as 
higher  and  more  precious,  and  never  grow  tired  or 
weary  of  them. 

Kindly  and  sweet  as  this  sermon  is  for  Christians, 
who  are  our  Lord's  disciples,  just  so  vexatious  and 
intolerable  is  it  for  the  Jews  and  their  great  saints. 
For  he  hits  them  a  hard  blow  in  the  v  -ry  begin- 
ning with  these  words,  rejects  and  conde  nns  their 
doctrine  and  preaches  the  direct  contrary  ;  yes,  he 
denounces  woe  against  their  way  of  living  and 
teaching,  as  is  shown  in  the  sixth  chapter  o^  Luke. 
For  the  substance  of  their  teaching  was  this  :  If  it 
goes  well  with  a  man  here  upon  earth,  he  is  happy 
and  well  off;  that  was  all  they  aimed  at,  that  God 
should  give  them  enough  upon  earth,  if  they  were 
pious  and  served  him  ;  as  David  says  of  them  in 
Psalm  cxliv :  "Our  garners  are  full,  affording  all 
manner  of  store  ;  our  sheep  bring  forth  thousands 
and  ten  thousands  in  our  streets ;  our  oxen  are 
strong  to  labor ;  there  is  no  breaking  in  or  going 
out;  there  is  no  complaining  in  our  streets." 
These  they  call  happy  people,  etc. 

Against  all  this  Christ  opens  his  mouth  and  says 
there  is  something  else  needed  than  having  enough 
here  upon  earth  ;  as  if  to  say  :  You  dear  disciples. 


SERMON   ON   THE   MOUNT.  21 

if  you  come  to  preach  among  the  people,  you  will 
find  that  they  all  teach  and  believe  thus  :  He  who 
is  rich,  powerful,  etc.,  is  altogether  happy;  and 
again,  he  who  is  poor  and  miserable  is  rejected  and 
condemned  before  God.  For  the  Jews  were  firmly 
fixed  in  this  belief:  if  it  went  well  with  a  man, 
that  was  a  proof  that  God  was  gracious  to  him  ; 
and  the  reverse.  This  is  explained  by  the  fact  that 
they  had  many  and  great  promises  from  God  of 
temporal  and  bodily  good  things  that  he  would  be- 
stow UDon  the  pious.  They  relied  upon  these,  and 
supposed  that  if  they  had  this  they  were  well  off. 
This  is  the  theory  that  underlies  the  book  of  Job. 
For  in  regard  to  this  his  friends  dispute  with  and 
contend  against  him,  and  insist  strongly  upon  it 
that  he  must  have  knowingly  committed  some 
great  crime  against  God,  that  he  was  so  severely 
punished.  Therefore  he  ought  to  confess  it,  be  , 
converted  and  become  pious,  then  God  would  take 
away  the  punishment  again  from  him,  etc. 

Therefore  it  was  needful  that  his  sermon  should 
begin  with  overturning  this  false  notion  and  tear- 
ing it  out  of  their  hearts,  as  one  of  the  greatest 
hindrances  to  faith,  that  strengthens  the  real  idol 
mammon  in  the  heart.  For  nothing  else  could 
follow  this  teaching  than  that  the  people  would 
become  avaricious,  and  every  one  would  care  only 
for  having  plenty  and  a  good  time,  without  want 
and  discomfort ;  and  every  one  would  have  to  in- 


22  Luther's  commentary  on  the 

fer :  If  he  is  happy  who  succeeds  and  has  plenty,  . 
must  see  to  it  that  I  am  not  left  in  the  lurch. 

This  is  still  to-day  the  common  belief  of  the 
world,  especially  of  the  Turks,  who  completely  and 
thoroughly  rely  upon  it,  and  thence  conclude  that 
it  would  not  be  possible  that  they  should  have  so 
much  success  and  victory  if  they  were  not  the  peo- 
ple of  God  and  he  were  not  gracious  towards  them 
above  all  others.  Among  ourselves  also  the  whole 
papacy  believes  the  same  thing,  and  their  teaching 
and  life  are  based  upon  the  fact  that  they  only  have 
enough  and  besides  have  secured  for  themselves  all 
manner  of  worldly  property  ;  as  everybody  can  see. 
In  short,  this  is  the  greatest  and  most  widely  dif- 
fused belief  or  religion  upon  earth,  whereupon  all 
men  of  mere  flesh  and  blood  rely,  and  they  cannot 
count  anything  else  as  happiness. 

Therefore  he  here  preaches  an  altogether  differ- 
ent new  sermon  for  Christians,  viz.  that  if  it  does 
not  go  well  with  them,  if  they  suffer  poverty  and 
have  to  do  without  riches,  power,  honor  and  a  good 
time,  they  are  still  to  be  happy  and  not  to  have  a 
temporal,  but  a  different,  an  eternal  reward;  that 
they  have  enough  in  the  kingdom  of  heaven. 

Do  you  now  say:  How,  must  Christians  then  all 
be  poor,  and  dare  no  one  have  money,  property, 
honor,  power,  etc.?  Or,  what  are  the  rich,  as 
princes,  lords,  kings,  to  do?  Must  they  give  up 
all  their  property,  honor,  etc.,  or  buy  the  kingdom 


SERMON   ON   THE   MOUNT.  23 

of  Iieaven  from  the  poor,   as  some  have  taught? 
No;  it  is  not  said  that  we  are  to  buy  from  the  poor, 
but   we   are    to   be    ourselves   poor  and   be  found 
among  those  poor,  if  we  are  to  have  the  kingdom 
of  heaven.     For  it  is   said    plainly    and    bluntly: 
Blessed  are  the  poor;  and  yet  there  is  another  little 
word  along  with  that,  viz.  spiritually  poor,  so  that 
nothing  is  accomplished  by  any  one's  being  bodily 
poor,  and  having  no  money  and   property.     For, 
outwardly  to  have  money,   property  and  people,  is 
not  of  itself  wrong,  but  it  is  God's  gift  and  arrange- 
ment.    No  one  is  blessed,  therefore,   because  he  is   " 
a  beggar  and  has  nowhere  anything  of  his  own;    , 
but  the  expression  is,  spiritually  poor.      For  I  said    \ 
already  in  the  beginning  that  Christ  is  here  not  at    | 
all  treating  of  secular  government  and  order,   but  ii 
is   speaking   only   of  what  is  spiritual — how  one    / 
aside  from  and  over  and  above  that  which  is  out-    j 
ward  is  to  live  before  God. 

It  belongs  to  secular  government  that  one  should 
have  money,   property,    honor,-    power,    land   and 
people,    and    without    these    it    could    not    exist,    j 
Therefore   a  lord    or  prince  must  and  cannot  be   / 
poor;  for  he  must   have   all    sorts   of  possessions  \ 
suited  to  his  office  and  rank.     Therefore  it  is  not  / 
meant  that  one  must  be  poor  and  have  nothing  at  / 
all  of  his  own.      For  the  world  could  not  exist  in  , 
such  a  way  that  we  should  all  be  beggars  and  have  \ 
nothing.     For  no  head  of  a  family  could  maintain  / 


24  LUTHER'S  COMMENTARY   OX   THE 

his  family  and  servants,  if  he  himself  had  nothing 
at  all.  In  short,  to  be  bodily  poor  decides  nothing. 
For  we  find  many  a  beggar  who  gets  bread  at  our 
door  more  proud  and  evil-disposed  than  any  rich 
man,  and  many  a  miserly  farmer  with  whom  it  is 
harder  to  get  along  than  with  any  lord  or  prince. 

Therefore  be  bodily  and  outwardly  poor  or  rich, 
as  may  be  your  lot,  God  does  not  ask  about  that ; 

'■  and  he  knows  that  every  one  must  be  before  God, 
that  is  spiritually  and  in  his  heart,  poor;  that  is, 
not  to  place  his  confidence,  comfort  and  assurance 

'  in   temporal   possessions,   nor  fix  his    heart   upon 

'  them  and  make  mammon  his  idol.  David  was  an 
excellent  king  and  had  indeed  his  purse  and  his 
chest  full  of  money,  his  barns  full  of  grain,  the 
country  full  of  all  sorts  of  goods  and  stores ;  yet 
along  with  this  he  had  to  be  spiritually  a  poor 
beggar,  as  he  sings  a.bout  himself:  "lam  poor, 
and  a  stranger  in  the  land,  as  all  my  fathers  were." 
Notice,  the  king  who  sits  in  the  midst  of  such 
.possessions,  a  lord  over  land  and  people,  dare  not 
call  himself  anything  else  than  a  stranger  or  a  pil- 
grim who  goes  upon  the  highway  and  has  no  place 
where  he  can  abide.  That  means  a  heart  that 
does  not  cling  to  property  and  riches ;  but,  al- 
though it  has,  yet  it  is  as  though  it  had  not,  as 
St.  Paul  boasts  of  the  Corinthians,  2  Cor.  vi.  10  : 

)   "As  poor,  yet  making  many  rich  ;  as  having  noth- 
ing, and  yet  possessing  all  things." 


SERMON   ON   THE   MOUNT.  25 

The  meaning  of  all  that  has  been  said  is  that 
one  is  to  use  all  temporal  good  and  bodily  necessi- 
ties, whilst  he  lives  here,  not  otherwise  than  as  a 
stranger  in  a  strange  place,  where  he  spends  the 
night  and  leaves  in  the  morning.  He  needs  no 
more  than  food  and  lodging,  and  dare  not  say  : 
"  This  is  mine,  here  will  I  stay  ;"  nor  dare  he  take 
possession  of  the  property  as  tho'  of  right  it  be- 
longed to  him  ;  else  he  would  soon  hear  the  host 
say  to  him:  "Friend,  do  you  not  know  that  you 
are  a  stranger  guest  here  ?  Go  your  way,  where/ 
you  belong."  Just  so  here  ;  that  you  have  worldly, 
goods,  that  is  the  gift  of  God  to  you  for  this  life, 
and  he  allows  you  indeed  to  make  use  of  it  and  to 
fill  with  it  the  worm-bag  (Madensack)  that  you 
wear  about  your  neck  ;  but  not  that  you  fix  and 
hang  your  heart  upon  it  as  though  you  were  to 
live  forever  ;  but  you  are  to  be  always  going  farther 
and  thinking  about  another  higher  and  better  I 
treasure  that  is  your  own  and  is  to  endure  forever.^y 

This  is  roughly  said  for  the  common  man,  that 
one  may  learn  to  understand  (speaking  according 
to  the  Scriptures)  what  it  means  to  be  spiritually 
poor  or  poor  before  God,  not  to  reckon  outwardly 
as  to  money  and  property,  or  as  to  want  or  super- 
fluity, since  we  see  (as  above  said)  that  the  poorest 
and  most  miserable  beggars  are  the  worst  and  most 
desperate  scoundrels,  and  dare  to  commit  all  sorts 
of  knavery  and  evil  tricks,   which  decent,  honest 


26  LUTHER'S   COMMENTARY   ON   THE 

people,  rich  citizens  or  lords  and  princes,  are  not 
guilty  of ;  on  the  other  hand  also,  many  saintly 
people  that  have  had  plenty  of  money,  honor,  land 
and  people,  and  yet  with  so  much  property  have 
been  poor ;  but  we  must  reckon  according  to  the 
heart,  that  it  must  not  be  much  concerned  whether 
it  has  anything  or  nothing,  much  or  little,  and  al- 
wa):Sv^_treat  what  it  has  as  though  one  d[d  not 
have  it,  and  had  to  be  ready  at  any  time  to  lose  it, 
keeping  the  heart  always  fixed  upon  the  kingdom 
lof  heaven. 

,  i  Again,  he  is  called  rich  according  to  the  Scrip- 
tures who,  although  not  having  any  worldly  pos- 
sessions, still  scrambles  and  scratches  after  them, 
so  that  he  never  can  get  enough.  These  are  the 
very  ones  whom  the  gospel  calls  rich  bellies,  who 
amid  great  possessions  have  the  very  least,  and  are 
never  satisfied  with  that  which  God  gives  them. 
For  it  looks  into  the  heart  which  is  sticking  full  of 
money  and  worldly  goods,  and  judges  accordingh', 
although  there  is  nothing  in  the  purse  or  money 
box.  Again  it  judges  him  poor  in  heart,  though 
he  has  chest,  house  and  hearth  full.  Thus 
Christian  faith  moves  straight  forward;  it  regards 
neither  poverty  nor  riches;  it  asks  only  how  the 
heart  stands.  If  there  be  an  avaricious  belly  there, 
the  man  is  said  to  be  spiritually  rich;  and  again,  he 
is  spiritually  poor  who  does  not  cling  to  such 
things  and  can  empty  his  heart  of  them,  as  Christ 


SERMON   ON   THE   MOUNT.  27 

elsewhere  says:  "He  who  forsakes  houses,  lands, 
children,  wife,  etc.,  he  shall  have  a  hundred  fold 
again,  and  besides  eternal  life,"  that  he  may  bear 
away  their  hearts  from  earthly  good,  so  that  they 
do  not  regard  it  as  their  treasure,  and  that  he  may 
comfort  his  own,  who  have  to  forsake  it,  that  they 
shall  receive  much  more  and  better,  even  in  this 
life,  than  what  they  relinquish. 

Not  that  we  are   to  run  away  from    propertyT', 
home,  wife  and  child,  and  wander  about  the  coun-i 
try  burdening  other  people,  as  the  Anabaptist  crowd 
does,  that  accuse  us  of  not  preaching  the  gospel 
aright  because  we  keep  our  home  and  stay  by  wife., 
and  child.     No,  such  crazy  saints  he  does  not  want;  J 
but  the  true  meaning  is:  Let  a  man  be  able  in; 
heart  to  leave  his  earthly  home,  his  wife  and  child, 
though  staying  in  the  midst  of  them,  nourishing 
himself  along  with  them  and  serving  them  through 
love,  as  God  has  commanded,  and  yet  able,  if  need 
be,  to  give  them  up  at  any  time  for  God's  sake. 
If  thou  art  thus  disposed,  thou  hast  forsaken  all 
things  in  such  a  way  that  thy  heart  is  not  tjk:eii 
captive,  but  remains  pure  from  avarice  and  from 
clinging   to  other  things    for  comfort  and    confi- 
dence.    A  rich  man  may  properly  be  called  spirit- 
ally  poor,  and  need  not  therefore  throw  away  his 
earthly  possessions,   except  when   he  must  needs 
forsake  them;  then  let  him  do  it  in  God's  name, 
not  for  the  reason  that  he  would  rather  be  away 


28  LUTHER'S   COMMENTARY   ON   THE 

from  wife,  child  and  home,  but  would  rather  keep 
them  as  long  as  God  grants  it  and  is  served  by  his 
so  doing,  and  yet  willing  if  he  wishes  to  take  them 
from  him  again.  So  you  see  what  it  means  to  be 
spiritually  and  before  God  poor,  or  spiritually  to 
have  nothing  and  forsake  all. 

Now  look  also  at  the  promise  that  Christ  adds, 
and  says:  " /^<?r  of  such  is  the  kingdom  of  heaven.'''' 
This  is  indeed  a  great,  excellent,  glorious  promise, 
that  we  are  to  have  a  beautiful,  glorious,  great, 
eternal  possession  in  heaven,  since  we  are  here 
gladly  poor  and  regardless  of  earthly  good.  And 
as  thou  here  givest  up  a  very  small  matter  that 
thou  wouldst  still  gladly  use  as  long  and  as  much 
as  thou  canst  have  it,  thou  shalt  instead  thereof  at- 
tain a  crown,  that  thou  mayest  be  a  citizen  and  a 
lord  in  heaven.  This  ought  to  influence  us,  if  we 
wanted  to  be  Christians,  and  if  we  held  his  words 
to  be  true.  But  no  one  cares  who  it  is  that  says 
this,  and  still  less  what  he  says;  they  let  it  pass 
through  their  ears  in  such  a  way  that  no  one  con- 
cerns himself  about  it  any  more  nor  lays  it  to  heart. 

But  he  shows  with  these  words  that  no  one  un- 
derstands this  unless  he  is  already  a  true  Christian. 
For  this  trait  and  all  the  rest  that  follow  are  simply 
fruits  of  faith  which  the  Holy  Spirit  himself  must 
work  in  the  heart.  Where  now  faith  is  not,  there 
the  kingdom  of  heaven  also  will  be  wanting,  nor 
will  spiritual  poverty,  meekness,  etc.,  follow,   but 


SERMON    ON   THE    MOUNT.  29 

only  sordid  raking  and  scraping,  quarreling  and 
noisily  contending  for  worldly  goods.  Therefore 
all  pains  are  lost  upon  such  worldly  hearts,  so  that 
they  never  learn  or  know  what  spiritual  poverty  is, 
nor  do  they  believe  or  care  for  what  he  says  and 
promises  about  the  kingdom  of  heaven  ;  although 
for  their  sake  he  so  orders  and  ordains  it  that  he 
who  will  not  be  spiritually  poor  in  God's  name, 
and  for  the  sake  of  the  kingdom  of  heaven,  must 
still  be  poor  in  the  devil's  name  and  get  no  thanks 
for  it.  For  God  has  so  hung  the  greedy  to  their 
belly  that  they  are  never  satiated  with  their  greed- 
ily gained  good,  nor  can  they  ever  be  happy.  For 
squire  greediness  is  such  a  merry  guest,  who  never 
lets  any  one  rest ;  he  seeks,  pushes  and  hunts  with- 
out ceasing,  so  that  he  dare  not  enjoy  his  dear 
treasure  for  an  hour;  as  Solomon  the  preacher  too 
wonders  and  says:  "A  man  to  whom  God  hath 
given  riches,  wealth  and  honor,  so  that  he  wanteth 
nothing  for  his  soul  of  all  that  he  desireth,  yet 
God  giveth  him  not  power  to  eat  thereof,  but  a 
stranger  eateth  it.  This  is  vanity,  and  it  is  an  evil 
disease."  He  must  always  be  afraid  and  anxiously 
concerned  how  he  may  keep  what  he  has,  and  add 
to  it,  that  it  perish  not,  or  be  diminished,  and  is  so 
completely  tied  up  that  he  dare  not  cheerfully  spend 
a  penny.  But  if  there  were  a  heart  that  could  be 
content  and  satisfied,  it  would  have  rest  and  the 
kingdom  of  heaven  besides  ;  otherwise  along  with 


30  LUTHER'S  COMMENTARY  ON  THE 

o^reat  possessions,  or  indeed  with  its  greediness,  it 
must  have  purgatory  here  and  there  hellish  fire  be- 
sides, and  as  they  say :  Travel  here  with  a  barrow 
and  there  with  a  wheel ;  that  is,  have  here  trouble 
and  anxiety  and  there  bitter  grief. 

Notice,  God  always  overrules  it  so  that  his  word 
must  remain  true,  and  no  one  be  saved  or  satisfied 
except  Christians  ;  and  the  rest,  although  they  have 
everything,  yet  they  are  none  the  better  off — indeed 
are  not  as  well  off,  and  must  still  be  poor  beggars, 
as  far  as  the  heart  is  concerned  ;  only  that  the 
former  are  willingly  poor  and  are  looking  forward 
'  to  an  imperishable  eternal  possession,  that  is  to  the 
kingdom  of  heaven,  and  are  blessed  children  of 
God  ;  but  the  latter  are  greedy  for  worldly  good 
and  still  do  not  get  what  they  want,  and  must  be- 
sides be  all  the  time  martyrs  of  the  devil.  And 
there  is,  in  short,  no  difference  between  a  beggar 
before  the  door,  and  such  a  wretched  greedy-gut, 
except  that  the  one  has  nothing  and  can  be  put  off 
with  a  crust  of  bread,  whilst  the  other,  the  more 
he  has  the  harder  he  is  to  fill,  even  though  he 
should  get  all  the  world's  money  and  goods  in  a 
heap. 

Therefore  this  sermon,  as  I  said,  is  of  no  account 
for  the  world,  and  answers  for  it  no  good  purpose ; 
for  it  insists  upon  being  sure  of  its  case,  and  will 
not  take  anything  upon  faith,  but  must  see  it  and 
handle  it,  and  says,  it  is  better  to  have  a  sparrow 


SERMON   ON   THE    MOUNT.  3 1 

ill  your  hand  than  to  be  gaping  at  a  crane  in  the 
air.  Therefore  Clirist  lets  them  go,  does  not  want 
to  force  anybody  or  drag  him  to  him  by  the  hair; 
but  he  gives  his  kind  counsel  to  all  who  are  willing 
to  be  advised,  and  holds  out  before  us  the  most 
precious  promise.  If  thou  wilt,  thou  hast  here 
peace  and  rest  in  heart,  and  there  forever  what  thy 
heart  shall  desire.  If  thou  wilt  not,  then  go  along 
and  have  rather  here  and  there  all  manner  of  mis- 
ery and  misfortune.  For  we  see  and  know  that  all 
depends  upon  being  satisfied  and  not  clinging  to 
worldly  good  ;  as  many  a  one  is  whose  heart  God 
can  fill,  though  he  has  only  a  bit  of  bread,  so  that 
he  is  cheerful  and  better  contented  than  any  prince 
or  king.  In  short,  he  is  a  rich  lord  and  emperor  ; 
need  have  no  care,  trouble  or  sorrow. 

That  is  the  first  part  of  this  sermon:  He  who 
wants  to  have  enough  here  and  there,  let  him  take  i 
heed  that  he  be  not  greedy  and  avaricious,  but  ac-  / 
cept  and  use  what  God  gives,  and  earn  his  daily  \ 
bread  in  faith,  then  he  will  have  here  his  paradise  / 
and  even  the  kingdom  of  heaven,  as  Paul  says,  i 
Tim.  iv.  8,  "Godliness  is  profitable  unto  all  things, 
having  promise  of  the  life  that  now  is  and  of  that 
which  is  to  come." 

V.  4.  Blessed  are  they  that  mourn,  for  they  shall  be  comforted. 

As  he  began  this  sermon  against  the  teaching 
and  faith  of  the  Jews  (and  indeed  not  of  them  alone, 


32  LUTHER'S  COMMENTARY  ON  THE 

but  of  the  whole  world,  even  where  it  is  at  its  best, 
which  clings  to  the  notion  that  it  is  well  off  if  it 
only  has  possessions,  honor,  and  its  mammon,  and 
it  serves  God  only  for  this  end),  he  now  continues 
and  shows  the  folly  of  what  they  regarded  as  the 
best,  most  blessed  life  upon  earth,  viz.,  having 
good,  quiet  days  and  suffering  no  discomfort,  as 
some  are  described  in  the  seventy-third  Psalm: 
"They  are  not  in  trouble  as  other  men,  neither  are 
they  plagued  like  other  men."  For  that  is.  the 
chief  thing  that  men  desire,  that  they  may  have 
joy  and  pleasure  and  have  no  trouble.  Now  Christ 
turns  the  leaf  over,  states  the  exact  opposite,  and 
calls  those  blessed  that  have  sadness  and  suffering, 
and  so  throughout,  all  these  statements  are  made  in 
direct  opposition  to  the  world's  way  of  thinking, 
as  it  would  like  to  have  it.  For  it  does  not  want 
to  suffer  hunger,  trouble,  disgrace,  contempt,  injust- 
ice and  violence,  and  those  who  can  be  free  from 
all  this  it  counts  blessed. 

So  that  he  means  here  to  say  that  there  must  be 
another  life  than  the  one  they  seek  and  care  for, 
and  that  a  Christian  must  see  to  it  that  he  is  a  suf- 
■  fererand  sorrow-bearer  in  this  life.  He  who  will 
not  do  this  may  indeed  have  a  good  time  here,  and 
live  according  to  all  his  heart's  desire,  but  he  will 
have  to  suffer  forever  hereafter,  as  Luke  says, 
vi.  25,  "Woe  unto  you  that  laugh  now!  For  ye 
shall  mourn  and  weep."     So  it  went  with  the  rich 


SERMON   ON   THE   MOUNT.  33 

man,  Lk.  xvi.,  who  lived  sumptuously  and  joyfully 
every  day,  clothed  in  purple  and  fine  linen,  and 
thought  he  was  a  great  saint  and  well  off  before 
God  because  he  had  given  him  so  much  that  was 
good,  though  he  at  the  same  time  let  poor  Lazarus 
lie  daily  before  his  door  full  of  sores,  in  hunger  and 
distress  and  great  misery.  But  what  kind  of  a 
judgment  did  he  hear  at  last  when  he  was  lying  in 
hell?  "Remember  thou  in  thy  lifetime  didst  re- 
ceive thy  good  things  and  Lazarus  his  evil  things, 
therefore  thou  art  now  tormented  and  he  is  com- 
forted, ' '  etc.  See,  that  is  exactly  our  text :  ' '  Blessed 
are  they  that  mourn,  for  they  shall  be  comforted;" 
and  again,  as  much  as  to  say:  Those  who  here 
seek  and  have  nothing  but  joy  and  pleasure  shall 
weep  and  howl  forever. 

Do  you  ask  again:  What  then  are  we  to  do? 
Are  those  all  to  be  damned  that  laugh,  sing,  dance, 
dress  well,  eat  and  drink?  We  surely  read  about 
kings  and  holy  people  that  were  cheerful  and  lived 
well.  And  especially  Paul  is  a  wonderful  saint, 
who  insists  upon  it  that  we  be  always  cheerful, 
Phil.  iv.  4,  and  says,  Rom,  xii,  15,  "Rejoice  with 
them  that  do  rejoice, ' '  and  again :  '  'Weep  with  those 
that  weep."  Observe,  that  seems  inconsistent,  to 
rejoice  evermore  and  yet  weep  and  mourn  with 
others.  Answer:  Just  as  I  said  before,  that  to  have 
riches  is  no  sin,  nor  is  it  forbidden;  just  so  to  be 
cheerful,  to  eat  and  drink  well,  is  no  sin,  nor  is  it 
3 


34  LUTHER'S  COMMENTARY   ON   THE 

condemnatory;  in  like  manner  it  is  not  wrong  to 
have  honor  and  a  good  name;  and  yet  I  am  to  be 
blessed  if  I  do  not  have  this,  or  can  do  without  it, 
and  instead  of  this  suffer  poverty,  wretchedness, 
disgrace  and  persecution.  So  both  of  these  things 
are  here,  and  must  be,  to  mourn  and  be  cheerful, 
to  eat  and  suffer  hunger,  as  Paul  boasts  concerning 
himself,  Phil.  iv.  ii  seq. :  "  I  have  learned,  in  what- 
soever state  I  am,  therewith  to  be  content.  I 
know  both  how  to  be  abased  and  how  to  abound: 
everywhere  and  in  all  things  I  am  instructed  both 
to  be^ull  and  to  be  huno;r^  both  to  abound  and  to 
suffer  need."  ^  Also,  2  Cor.  vi.  8  seq. :  "By  honor 
and  dishonor,  by  evil  report  and  good  report:  as 
dying,  and  behold  we  live;  as  sorrowful,  yet  always 
rejoicing,"  etc. 

Therefore,  the  meaning  is:  Just  as  not  he  is 
called  spiritually  poor  who  has  no  money  or  any- 
thing of  his  own,  but  he  who  does  not  hanker 
after  it  or  put  his  confidence  in  it  as  if  it  were  his 
kingdom  of  heaven:  so  also  not  he  is  said  to  mourn 
who  is  always  outwardly  of  downcast  countenance, 
looking  gloomy  and  never  laughing;  but  he  who 
does  not  comfort  himself  with  having  a  good  time 
and  living  sumptuously,  as  the  world  does — that 
cares  for  nothing  but  having  constant  joy  and 
pleasure,  and  revels  in  it,  and  does  not  think  or 
care  how  it  goes  with  God  or  the  people. 

Thus  many  excellent,   great  people,   kings  and 


SERMON   ON   THK   MOUNT.  35 

others,  that  were  Christians,  have  had  to  mourn 
and  bear  trouble,  although  they  lived  splendidly 
before  the  world;  as  David  everywhere  in  the 
Psalms  complains  about  his  weeping  and  sorrow- 
ing. And  also  now  I  could  easily  give  examples 
of  great  people,  lords  and  princes,  who  have  had 
the  same  bitter  experience  with  reference  to  the 
precious  gospel;  as,  now  at  the  late  diet  at  Augs- 
burg and  on  other  occasions,  although  they  got 
along  very  well  outwardly,  and  were  clothed  in 
princely  style  in  silk  and  gold,  and  to  all  appear- 
ance were  like  those  who  walk  upon  roses,  yet 
they  had  to  be  daily  right  among  poisonous  ser- 
pents, and  they  had  to  experience  at  heart  such 
unheard-of  arrogance,  insolence  and  shame,  so 
many  evil  tricks  and  words  from  the  shameful 
papists,  who  took  pleasure  in  embittering  their 
hearts  and  as  far  as  they  could  in  preventing  them 
from  having  a  single  cheerful  hour,  so  that  they 
had  to  chew  the  cud  of  inward  misery  and  do  noth- 
ing but  lament  before  God  with  sighs  and  tears. 
Such  people  know  something  of  what  it  means  to 
mourn  and  be  sorrowful,  although  they  do  not  at 
once  show  it,  but  eat  and  drink  with  others,  and 
sometimes  with  laughing  and  jesting,  to  conceal 
their  sorrow.  For  you  must  not  think  that  mourn- 
ing means  only  weeping  and  lamenting,  or  wailing, 
like  children  and  women;  this  is  not  yet  the  real 
deep  grief,  if  it  has  found  its  way  to  the  heart  and 


36  luther'vS  commentary  on  the 

pours  itself  out  through  the  eyes;  but  that  is  it, 
when  the  real  hard  blows  come  that  strike  and 
crush  the  heart,  so  that  one  cannot  weep  or  dare 
complain  to  any  one. 

Therefore  mourning  is  not  a  rare  plant  among 
Christians,  although  it  makes  no  outward  show, 
even  if  they  would  gladly  be  cheerful  in  Christ, 
and  also  outwardly  as  much  as  they  can.  For 
when  they  look  at  the  world  they  must  daily  see 
and  be  painfully  conscious  of  so  much  malice,  ar- 
rogance, contempt  for  and  blaspheipy  of  God  and 
his  word,  and  besides  so  much  misery  and  mis- 
fortune that  the  devil  occasions,  both  in  church 
and  state,  that  they  cannot  have  many  cheerful 
thoughts,  and  their  spiritual  joy  is  very  weak. 
And  if  they  were  to  look  at  such  things  all  the 
while,  and  did  not  sometimes  turn  their  eyes  away, 
they  could  never  be  cheerful  at  all ;  it  is  enough 
that  this  really  happens  oftener  than  they  would 
wish,  so  that  they  need  not  go  far  to  find  it. 

Therefore  only  begin  and  be  a  Christian,  and  you 
will  soon  learn  what  mourning  means.  If  you 
cannot  do  better,  take  a  wife,  and  settle  yourself, 
and  make  a  living  in  faith,  so  that  you  love  the 
word  of  God  and  do  what  belongs  to  your  calling ; 
then  you  will  soon  learn,  both  from  neighbors  and 
in  your  own  house,  that  things  will  not  go  as  you 
would  like,  and  you  will  be  everywhere  hindered 
and  hedged  so  that  you  will  get  enough  to  suffer 


SERMON   ON   THE   MOUNT.  37 

and  must  see  wliat  will  make  you  sad  at  heart.  Es- 
pecially however  the  dear  preachers  must  learn  this 
thoroughly,  and  be  daily  exercised  with  it,  so  that 
they  must  take  to  heart  all  manner  of  envy,  hatred, 
scorn  and  ridicule,  ingratitude,  contempt  besides, 
and  revilejnent,  so  that  they  are  inwardly  pierced 
and  uninterruptedly  tormented. 

But  the  world  will  have  none  of  this  mourning, 
therefore  it  seeks  those  callings  and  modes  of  liv- 
ing in  which  it  can  have  a  good  time  and  need  not 
suffer  anything  from  anybody,  as  the  monks'  and 
priests'  calling  used  to  be.  For  it  cannot  endure  ^ 
that  it  should  in  a  divinely  given  calling  serve 
other  people  with  constant  care,  trouble  and  labor, 
and  get  nothing  for  this  but  ingratitude  and  con- 
tempt and  other  malicious  treatment  as  a  reward. 
Therefore  when  things  do  not  go  with  it  as  it 
wishes,  and  one  is  scowled  at  by  another,  they  can 
do  nothing  but  pound  away  with  cursing  and 
swearing,  yes,  and  with  their  fists  besides,  and  are 
ready  to  sacrifice  property  and  reputation,  land  and 
people.  But  God  orders  it  so,  that  they  still  must 
not  get  off  so  easily,  that  they  need  not  see  or  suffer 
any  misery,  and  he  awards  to  them  as  a  recom- 
pense, because  they  try  to  avoid  it,  that  they  still 
must  suffer,  and  even  make  this  twofold  greater 
and  heavier  by  their  wrath  and  impatience,  and 
cannot  have  any  comfort  and  good  conscience. 
But  Christians  have  this  advantage,  that  although 


38  LUTHER'S  COMMENTARY  ON  THE 

they  mourn  they  shall  be  comforted  and  be  blessed 
both  here  and  there. 

Therefore,  whoever  does  not  want  to  be  out  and 
out  a  worldling-,  but  to  have  part  with  Christians, 
let  him  be  counted  in  as  one  who  helps  to  sigh 
and  mourn,  so  that  he  may  be  comforted,  as  this 
promise  tells.  We  read  of  a  case  of  this  kind  in 
the  prophecy  of  Ezekiel,  chapter  nine,  how  God 
sent  six  men  with  deadly  weapons  to  the  city  of 
Jerusalem.  But  he  commissioned  one  among  them 
to  go  through  the  midst  of  the  city  with  "a  writer's 
inkhorn  by  his  side,"  to  "set  a  mark  upon  the 
foreheads  of  the  men  that  sigh  and  that  cry  for  all 
the  abominations  that  be  done  in  the  midst  there- 
of." Those  thus  marked  were  to  remain  alive, 
but  the  rest  were  all  to  be  slain.  See,  this  is  the 
advantage  of  Christians,  that  although  they  must 
see  only  sorrow  and  misery  in  the  world,  yet  at  last 
it  comes  to  pass,  when  the  world  is  most  secure  and 
is  moving  along  in  full  enjoyment,  that  the  little 
wheel  turns,  and  suddenly  a  misfortune  overtakes 
them  in  which  these  must  remain  and  perish, 
whilst  the  others  are  snatched  out  of  it  and  deliv- 
ered, as  in  the  case  of  dear  Lot  at  Sodom,  when 
they  had  long  vexed  his  heart  (as  St.  Peter  says) 
"with  their  filthy  conversation."  Therefore  let 
the  world  now  laugh  and  live  in  revelry,  according 
to  its  lust  and  wantonness.  And  though  you  have 
to  mourn  and  weep,   and  daily  see  what  grieves 


SERMON   ON   THE   MOUNT.  39 

your  heart,  submit  and  hold  fast  to  the  saying  [of 
our  text],  that  you  may  be  satisfied  and  comfort 
yourself  with  it,  and  also  outwardly  refresh  your- 
self and  be  as  cheerful  as  you  can. 

For  those  who  thus  mourn  may  properly  have 
and  take  joy  when  they  can,  so  that  they  do  not 
utterly  sink  through  sadness.  For  Christ  also 
added  these  very  words  and  promised  this  consola- 
tion, that  they  should  not  despond  in  their  sorrow, 
or  let  the  joy  of  their  heart  be  entirely  taken  away 
and  extinguished,  but  should  mingle  this  mourn- 
ing with  consolation  and  refreshment,  otherwise, 
if  they  never  had  any  comfort  or  joy,  they  would 
have  to  pine  and  shrivel  away.  For  no  man  can 
endure  nothing  but  mourning  ;  for  it  sucks  out  the 
very  juices  of  the  body,  as  the  wise  man  says : 
"Grief  has  killed  many  people."  Also:  "A 
gloomy  spirit  dries  up  the  marrow  in  the  bones." 
Therefore  we  should  not  only  avoid  this,  but  we 
should  commend  and  urge  such  people  to  be  cheer- 
ful sometimes,  if  possible;  or  at  least  to  moderate 
their  grief  and  partly  forget  it. 

Therefore  Christ  does  not  wish  that  there  should  ( 
be  nothing  but  mourning  and  sadness  here,  but 
warns  against  those  who  will  not  mourn  at  all,  who 
want  to  have  only  a  good  time  and  all  their  com- 
fort here ;  and  he  wants  to  teach  his  Christians,  if 
it  goes  badly  with  them  and  they  have  to  mourn,  j 
that  they  may  know  that  this  is  God's  good  pleas- 


40  LUTHER'S  COMMENTARY   ON   THE 

lire,  and  it  should  also  be  theirs,  and  that  they 
should  not  swear,  or  rage,  or  despair,  as  though 
their  God  had  no  mercy.  When  this  is  the  case, 
the  little  bitter  draught  is  to  be  mixed  with  honey 
and  sugar,  and  so  made  less  repulsive  ;  that  is  the 
purpose  of  this  promise,  that  this  is  well  pleasing 
to  him,  and  that  he  calls  them  blessed,  besides  that 
he  comforts  them  here,  and  there  they  shall  be  en- 
tirely relieved  of  sorrow. 

Therefore  bid  good-bye  to  the  w^orld  and  all  that 
harm  us,  in  the  name  of  their  lord,  the  devil,  and 
let  us  sing  this  song  and  be  cheerful,  in  the  name 
of  God  and  Christ.  For  it  will  surely  not  end  with 
them  as  they  wish  ;  but,  although  they  now  rejoice 
at  our  misfortune,  and  do  much  to  injure  us,  we 
will  still  keep  up  good  courage,  and  shall  live  to  see 
that  they  will  have  to  weep  and  lament  when  we 
are  comforted  and  happy. 

V.  5.  Blessed  are  the  meek,  for  they  shall  inherit  the 
earth. 

This  beatitude  follows  admirably  upon  the  first 
when  he  said:  Blessed  are  the  poor  in  spirit,  etc. 
For  as  he  there  promised  the  kingdom  of  heaven 
and  an  eternal  inheritance,  so  he  here  adds  a 
promise  of  this  present  life  and  possessions  here 
upon  earth. 

But  how  does  this  agree  together?  to  be  poor 
and  to  possess  the  land  ?     It  seems  to  me  that  the 


SERMON   ON   THE   MOUNT.  4I 

preacher  has  forgotten  how  he  began.  For,  if  one 
is  to  possess  the  land  and  worldly  goods,  he  cannot 
be  poor.  But  he  does  not  mean  to  say  here  that  to 
own  the  land  and  have  all  kinds  of  possessions 
here  upon  earth,  means,  that  every  one  is  to  possess 
a  whole  country;  else  God  would  have  to  create 
more  worlds;  but  he  refers  to  the  blessings  that 
God  bestows  upon  each  one,  that  he  gives  to  one 
wife,  children,  cattle,  house  and  home,  and  what  is 
implied  in  this,  that  he  may  abide  in  the  land 
(where  he  lives)  and  have  control  of  his  worldly 
goods,  as  the  scriptures  usually  speak,  and  it  is  re-  ', 
peatedly  said  in  Psalm  thirty-seven:  "those  that  1 
wait  upon  the  Lord  shall  inherit  the  earth;"  also,  / 
' '  such  as  be  blessed  of  him  shall  inherit  the  earth, ' '  J 
etc.  Therefore,  he  himself  adds  here  the  gloss, 
that  to  be  spiritually  poor,  of  which  he  spoke  be- 
fore, does  riot  mean  to  be  a  beggar,  or  to  throw 
away  money  and  goods.  For  he  teaches  here  that 
they  are  to  remain  and  dwell  in  the  land  and  have 
to  do  with  earthly  possessions;  as  we  shall  hear 
bye  and  bye. 

Now,  what  does  it  mean  to  be  meek  ?  Here  you 
must,  in  the  first  place,  be  again  reminded,  that 
Christ  is  not  speaking  at  all  about  the  government 
and  its  official  authority;  for  it  does  not  belong  to 
this  to  be  meek  (sanftmiithig,  as  we  use  the  word 
Sanftmuth  in  German);  for  it  holds  the  sword, 
that  it  may  punish  the  wicked,   and  it  has  a  wrath 


42  LUTHER'S  COMMENTARY  ON   THE 

and  vengeance  that  are  called  the  wrath  and  ven- 
geance  of  God ;  but  he  is  speaking  only  of  iiidiyid- 
ual  persons^  how  each  one  is  to  conduct  himself 
towards  others,-  aside  from  official  position  and 
control;  as  father  and  mother,  if  they  do  not  live 
as  father  and  mother  towards  their  children,  nor 
perform  their  official  duty  as  father  and  mother, 
that  is,  towards  those  who  are  not  called  father 
or  mother,  as  neighbors  and  others.  For  I  have 
elsewhere  often  said  that  we  must  make  a  wide 
difference  between  these  two,  office  and  person. 
He  who  is  known  as  Jack  or  Martin  is  a  very  dif- 
ferent man  from  him  who  is  called  Elector,  or 
Doctor,  or  Preacher. 

For  here  we  have  two  different  persons  in  one 
man.  One,  in  which  we  are  created  and  born,  ac- 
cording to  which  we  are  all  alike,  man,  woman, 
child,  young,  old,  etc.  But  when  we  have  now 
been  born,  God  makes  of  you  another  person,  makes 
you  a  child,  me  a  father ;  one  a  master,  another  a 
servant ;  this  one  a  prince,  that  one  a  citizen,  etc. 
That  means  then  a  divine  person,  holding  a  divine 
office,  and  moves  clothed  with  its  own  dignity,  and 
is  not  called  simply  Jack  or  Nicholas,  but  a  prince 
of  Saxony,  or  father  and  master.  Here  he  says 
nothing  about  these,  but  lets  them  move  on  in  their 
pffice  and  rank,  as  he  has  ordered  it ;  but  he  is 
speaking  of  the  mere,  single,  natural  person,  what 
each  is  to  do  for  himself,  as  a  man,  towards  others. 


SRRMON   ON   THE  MOUNT.  43 

Therefore,  if  we  hold  official  and  authoritative  L 
position,  we  must  be  strict  and  rigid,  be  wrathful  t' 
and  punish,  etc.  For  here  we  must  do  what  God  * 
places  within  our  reach  and  of  his  own  accord 
commands  us  to  do.  Beyond  this,  in  what  is  un- 
official, let  every  one  learn  for  himself  that  he  be 
mild  towards  everybody,  that  is,  not  to  deal  with 
and  treat  his  neighbor  unreasonably,  with  a  hate- 
ful or  revengeful  spirit,  like  those  who  rush  through 
headlong,  never  willing  to  bear  anything  or  yield 
an  inch,  but  turning  the  world  upside  down,  never 
listening  to  anybody  or  excusing  him  for  anything, 
but  pile  on  the  bundles  at  once  and  never  stop  to 
think,  only  how  they  may  take  vengeance  and 
strike  back  again.  Rulers  are  not  hereby  forbid- 
den to  punish  and  enforce  retribution  by  divine 
authority;  but  also  no  license  is  here  granted  for  a 
judge,  burgomaster,  lord  or  prince,  who  is  a 
villain,  and  confounds  the  two  persons  and  goes 
beyond  his  official  authority  through  personal 
malice,  or  from  envy,  hatred  and  hostility  (as  often 
happens)  under  the  mantle  of  office  and  legal  right: 
as  if  our  neighbors,  under  the  name  of  the  authori- 
ties, wanted  to  carry  out  something  against  us 
which  they  could  not  otherwise  accomplish. 

And  especially  he  is  here  talking  again  with  his 
Jews,  as  he  had  begun,  who  always  insisted  upon 
it  that  they  were  not  to  suffer  anything  from  a 
heathen  and  a  stranger,  and  that  they  were  always 


44  IwUThkr's  commentary  on  the 

right  if  they  unhesitatingly  avenged  themselves, 
and  quoted  for  this  purpose  the  sayings  of  Moses, 
as  Deut.  viii.  23  :  "The  Lord  shall  make  thee  the 
head  and  not  the  tail;  and  thou  shalt  be  above 
only  and  not  beneath,"  etc.,  which  would  be  all 
right  enough.  But  the  meaning  is,  if  God  him- 
self does  this,  then  it  is  well  done.  For  it  is  alto- 
gether another  matter  if  he  orders  it  and  says:  I 
will  do  it,  and  if  we  do  it  ourselves,  without 
authority.  What  he  says,  that  shall  and  must  be 
done.  What,  we  say,  that  happens  if  it  can,  or 
perhaps  it  does  not  happen  at  all.  Therefore  you 
have  no  right  to  apply  to  yourself  this  promise,  and 
take  confidence  from  it  when  you  want  to  do 
something  which  he  ought  to  do,  and  you  will  not 
wait  till  he  tells  you  to  do  it. 

Observe,    Christ    is   here   rebuking    those   wild 

saints  who  think  every  one  is  master  in  the  whole 

world  and  has  a  perfect  right  to  bear  no  suffering, 

but  only  to  make  a  racket  and  bluster,  and  with 

violence  to  defend  his  own;  and  he  teaches  us  that 

/he  who  wishes  to  rule  and  possess  his  own,  his 

/  property,  home,  etc.,   in    peace,    must    be    meek, 

1    so  that   he  may  overlook  things  and   act  reason- 

^  ably,  and  suffer  just  as  much  as  he  can.     For  it 

I  cannot  be  otherwise  but  that  your  neighbor  will 

1  sometimes  take  advantage  of  or  injure  you,  either 

^accidentally  or  through  malice.     If  it  was  done  ac- 

^  cidentally,  you  make  it  no  better  on  your  part  if 


SERMON   ON   THE   MOUNT.  45 

you  neither  can  nor  will  endure  anything.     If  it  \ 
was  done  maliciously,  you  only  aggravate  him  by    ^ 
scratching  and  pounding,  whilst  he  is  laughing  at 
3'ou  and   making  merry  that  he  is  worrying  and    / 
vexing  you,  so  that  you  still  can  have  no  peace  or  / 
quietly  enjoy  your  own. 

Therefore  choose  one  of  the  two,  whichever  you 
please:  either  to  live  with  meekness  and  patience 
among  the  people  and  keep  what  you  have  with 
peace  and  a  good  conscience,  or  with  racket  and 
rumpus  to  lose  your  own,  and  besides  have  no 
peace.  For  this  is  settled,  the  meek  shall  inherit 
the  earth.  And  look  only  yourself  at  those  queer 
characters  that  are  always  quarreling  and  disputing 
about  property  and  other  matters,  and  yielding  to 
nobody,  but  are  determined  to  rush  everything 
through,  whether  they  do  not  squander  more  by 
quarreling  and  contending  than  they  could  evei 
gain,  and  at  last  lose  land  and  people,  house  and 
home,  with  unrest  and  a  bad  conscience  besides; 
and  God  adds  his  sanction  to  it,  which  says:  "Be 
then  not  meek,  so  that  you  do  not  keep  the  land,  j 
nor  enjoy  your  mite  with  peace."  But  if  you  want 
to  live  rightly  and  have  rest,  then  let  your  neigh- 
bor's malice  and  hostility  smother  and  extinguish 
itself;  otherwise  you  cannot  better  please  the  devil,  1 
or  more  greatly  harm  yourself,  than  by  getting  up/ 
an  angry  racket.  Have  you  a  government  over 
you?  report  the  case  and   let   them   attend   to  it. 


46  LUTHER'S  COMMENTARY   ON   THE 

For  it  is  the  business  of  the  government  not  to 
permit  the  innocent  to  be  much  oppressed;  and 
God  will  also  overrule  in  such  a  way  that  his  word 
and  ordinance  abides,  and  you  according  to  this 
promise  come  to  possess  the  land.  Thus  you  will 
have  peace  and  blessing  from  God,  but  your  neigh- 
bor will  have  unrest,  together  with  God's  displeas- 
ure and  curse. 

But  this  ..sermon  is  intended  only  for  those  who 
are  Christians,  and  believe,  and  knoV  that  they 
have  their  treasure  in  heaven,  that  is  secure  for 
them,  and  cannot  be  taken  from  them;  therefore 
they  must  have  enough  also  here,  although  they 
do  not  have  chests  and  pockets  full  of  red  ducats. 
Since  you  know  this,  why  will  you  let  your  joy  be 
disturbed  and  taken  from  you — yes,  why  even  make 
disquiet  for  yourself  and  rob  yourself  of  this  excel- 
lent promise? 

Observe,  you  have  now  three  points  with  three 
rich  promises,  so  that  he  who  is  a  Christian  must 
have  enough,  both   temporal  and  eternal,  though 
he  must  here  suffer  much,  both  inwardly,  in  heart, 
and  outwardly.     Again,    the   worldlings,    because 
they  will  not  endure  poverty,  nor  trouble,  nor  vio- 
lence, neither  have  nor  enjoy  either  the  kingdom 
of  heaven  or  worldly  good  with  peace  and  quiet. 
XYou   can  read  more  about  this  in   Psalm   thirty- 
j     seven,   which   is  the  real    commentary  upon   this 
\    passage,  and  richly  describes  how  the  meek  inherit 
the  earth  and  the  ungodly  are  to  be  cut  off. 


SERMON   ON   THE   MOUNT.  47 

V.   6.     Blessed  are  they  which  do  hunger  and  thirst  after 
righteousness,  for  they  shall  be  filled. 

Righteousness  must  here  not  be  understood  as 
being  the  Christian  righteousness  in  general, 
whereby  the  person  becomes  pious  and  acceptable 
before  God.  For  I  have  before  said  that  these 
eight  beatitudes  are  nothing  else  than  a  teaching 
about  the  fruits  and  good  works  of  a  Christian, 
which  must  be  preceded  by  faith,  as  the  tree  and 
main  body  or  sum  of  his  righteousness  and  blessed- 
ness, without  any  work  or  merit,  out  of  which 
these  beatitudes  must  all  grow  and  follow.  There- 
fore understand  here  the  outward  righteousness 
before  the  world,  which  we  observe  among  our- 
selves towards  others,  that  this  is  the  meaning, 
short  and  simple,  of  these  words:  he  is  a  really 
blessed  man  who  perseveringly  and  assiduously  > 
strives  to  promote  the  general  welfare  and  the  right 
conduct  of  every  one,  and  who  helps  to  maintain  , 
and  carry  this  out  with  word  and  deed,  with  coun- / 
sel  and  act. 

This  is  now  also  an  excellent  beatitude,  which 
comprehends  very  many  good  works,  but  which  is 
by  no  means  common.  For  instance,  that  we  may 
illustrate,  if  a  preacher  wishes  to  be  counted  as 
hungering  and  thirsting  for  righteousness,  he  must 
be  ready  to  instruct  and  help  every  one  in  his  call- 
ing, that  he  may  conduct  it  properly  and  do  what 
belongs  to  it,  and  when  he  sees  that  there  is  some- 


48  LUTHER'S  COMMENTARY  ON  THE 

thing  wanting,  and  things  do  not  go  right,  that  he 
be  on  hand,  warn,  rebuke,  and  correct  as  well  and 
by  such  means  as  he  can:  thus  that  I,  as  a  preacher, 
be  faithful  to  my  office,  and  others  to  theirs,  that 
they  follow  my  teaching  and  preaching,  and  thus 
on  both  sides  the  right  thing  is  done.  Where  now 
there  are  such  people  as  take  a  special  and  earnest 
interest  in  gladly  doing  what  is  right,  or  in  being 
found  rightly  at  work,  these  may  be  said  to  be 
hungering  and  thirsting  after  righteousness.  If 
this  were  the  case  there  would  be  no  knavery  or 
injustice,  but  complete  righteousness  and  blessed- 
ness on  earth.  For  what  is  the  righteousness  of 
the  world  else  than  that  every  one  do  in  his  calling 
what  is  due?  That  means  that  every  one's  rights 
should  be  duly  regarded,  those  of  the  man,  the 
woman,  the  child,  the  man  servant  and  maid  ser- 
vant in  the  family,  the  citizen  or  the  city  in  the 
land;  and  it  all  amounts  to  this,  that  those  who  are 
to  oversee  and  rule  other  people  execute  this  office 
with  diligence,  carefulness  and  fidelity,  and  that 
the  others  also  faithfully  and  willingly  render  to 
these  due  service  and  obedience. 

Nor  does  he  without  cause  use  the  phrase : 
"Hunger  and  thirst  after  righteousness;  "  he  means 
thereby  to  indicate  that  in  order  to  attain  it  one 
must  have  great  earnestness,  a  yearning  eagerness 
and  incessant  diligence  :  that  where  there  is  a  lack 
of  this  hunger  and  thirst,  all  will  amount  to  noth- 


SERMON   ON   THE    MOUNT.  49 

ing.  The  reason  is  this ;  for  there  are  too  many 
and  great  hindrances,  both  on  the  part  of  the  devil, 
who  is  everywhere  blocking  the  way,  and  on  the 
part  of  the  world,  (namely  his  children,)  which  is 
so  wicked  that  it  cannot  endure  a  pious  man,  who 
wants  to  do  right  or  help  others  to  do  it ;  but  it  so 
annoys  and  worries  him  that  in  the  end  he  loses 
patience  and  is  out  of  humor  about  it.  For  it  is 
painful  to  see  how  shamefully  people  act,  and  re- 
ward whole-hearted  kindness  with  ingratitude,  con- 
tempt, hatred  and  persecution.  Hence  also  many 
persons  who  could  not  bear  to  witness  this  base 
conduct,  at  last  grew  desperate  about  it  and  took 
refuge  in  the  wilderness,  fleeing  from  human  so- 
ciety and  becoming  monks,  so  that  the  saying  has 
often  been  verified  :  "Despair  makes  a  monk;" 
either,  that  one  does  not  trust  to  make  his  own 
living  and  runs  into  a  monastery  for  his  stomach's 
sake,  as  the  great  crowd  has  done  ;  or,  that  one 
despairs  of  the  world  and  does  not  trust  to  remain 
pious  in  it  or  to  help  other  people. 

But  this  is  not  hungering  and  thirsting  after 
righteousness.  For  he  who  wants  to  preach  or 
rule  in  such  a  way,  that  he  allows  himself  to  be 
made  weary  and  impatient,  and  to  scamper  off  into 
a  corner,  he  will  be  slow  to  help  other  people.  It 
is  not  your  duty  to  creep  into  a  corner  or  into  the 
wilderness,  but  to  come  out  briskly,  if  you  were 
therein,  and  offer  both  your  Jiaiid^_and  feet  and 
4 


50  LUTHER'S  COMMENTARY   ON   THE 

your  whole  body  for  use,  and  hazard  everything 
that  you  have  and  can  do ;  and  you  are  to  be  such 
a  man  as  can  be  hard  against  hard,  so  as  not  to 
allow  himself  to  be  frightened  off  or  dumfounded, 
or  be  overcome  by  the  ingratitude  or  malice  of  the 
world  :  but  you  sliQuld  always  push  along  and  per- 
severe as  much  as  possible.  In  short,  you  should 
have  such  a  hunger  and  thirst  after  rio-hteousness 
that  will  never  diminish  or  cease  and  cannot  be 
satiated,  so  that  you  care  for  nothing  else,  only  so 
that  you  may  accomplish  and  maintain  what  is 
right,  despising  on  the  other  hand  everything  that 
would  hinder  you.  If  one  cannot  make  the  world 
altogether  pious,  let  him  do  what  he  can.  It  is 
enough,  that  he  has  done  his  own  duty,  and  has 
helped  some,  if  only  one  or  two.  If  the  others 
will  not  follow,  then  let  them  go,  in  God's  name. 
One  must  not  run  off  because  of  the  wicked,  but 
conclude  :  it  was  not  undertaken  for  their  sake,  nor 
for  their  sake  w^as  it  dropped ;  perhaps  bye  and  bye 
some  of  them  may  come  to  their  senses,  or  there 
may  be  fewer  of  them,  and  they  may  somewhat 
improve. 

For  here  you  have  a  consolatory,  certain  prom- 
ise, with  which  Christ  allures  and  attracts  his 
Christians,  that  those  who  hunger  and  thirst  after 
righteousness  shall  be  filled  ;  that  is,  that  they  shall 
be  delightfully  rewarded  for  their  hunger  and  thirst 
by  seeing  that  they  have  not  labored  in  vain,  and 


SERMON   ON   THE   MOUNT.  5 1 

that  at  last  some  have  been  reached  who  have  been 
benefited;  and  it  will  be  manifest  not  only  here 
'  upon  earth,  but  still  more  hereafter,  when  every 
one  will  see  what  such  people  have  accomplished 
by  their  diligence  and  perseverance,  although 
things  do  not  now  go  as  they  would  like,  and  they 
have  nearly  lost  heart ;  as  when  a  pious  preacher 
has  snatched  so  many  souls  out  of  the  jaws  of  the 
devil  and  brought  them  to  heaven  ;  or  a  pious 
faithful  ruler  has  helped  many  lands  and  people, 
who  bear  this  testimony  of  him  and  praise  him  be- 
fore the  whole  world. 

Just  the  opposite,  are  the  sham  saints  who  out 
of  great  sanctity  forsake  the  world  and  run  into 
the  wilderness,  or  hide  themselves  in  corners,  so 
that  they  may  escape  the  trouble  and  worry  that 
they  must  otherwise  endure,  and  pay  no  regard  to 
what  is  going  on  in  the  world  ;  never  once  think- 
ing upon  it  that  they  ought  to  help  or  advise  other 
people  with  doctrine,  instruction,  exhortation,  re- 
proof and  correction,  or  at  least  with  praying  and 
supplication  to  God.  Yes,  they  are  disgusted  with 
it,  and  grieve  over  it,  that  other  people  become 
pious,  for  thej^  want  to  be  considered  the  only  holy 
ones,  so  that  whoever  wants  to  get  to  heaven  must 
buy  from  them  their  good  works  and  merit.  In 
short,  they  are  so  full  of  righteousness  that  they 
look  contemptuously  upon  other  poor  sinners,  just 
as  the  great  saint  Pharisee,  Lk.  xviii.,  intoxicated 


52  LUTHER'S   COMMENTARY  ON   THE 

with  self-sufficiency,  blurts  out  his  contempt  for 
the  poor  publican,  is  profuse  in  his  self-congratu- 
lations, so  that  he  pays  his  respects  to  God,  and  is 
thankful  thai  he  alone  is  pious  and  other  people 
bad. 

Observe,  these  are  the  people  against  whom 
Christ  here  speaks — the  proud,  self-sufficient  spirits 
that  tickle  themselves  with  and  find  joy  and  pleas- 
ure in  the  fact  that  other  people  are  not  pious, 
whereas  they  ought  to  pity,  compassionate  and 
help  them  ;  they  cannot  do  anything  else  but  de- 
spise, backbite,  judge  and  condemn  everybody;  and 
everything  must  be  stench  and  filth  except  what 
they  themselves  do.  But,  that  they  should  go  and 
instruct  and  benefit  a  poor  faulty  sinner,  that  they- 
shun  as  they  would  shun  the  devil.  Therefore 
they  will  have  to  hear  again,  how  Christ  exclaims 
about  them,  Lk.  vi.  25:  "Woe  unto  you  that  are 
full,  for  ye  shall  hunger."  For  as  those  shall  be 
filled,  who  now  hunger  and  thirst ;  so  must  those 
forever  hunger,  who  now  are  so  full  and  satiated, 
and  yet  no  one  can  get  any  good  from  them,  or 
boast  that  they  have  ever  helped  any  one  or  led 
him  in  the  right  way.  Now  you  have  in  a  word 
the  meaning  of  this  beatitude,  which  (as  above 
said)  comprehends  many  good  works,  yes  all  good 
works,  wherewith  every  one  may  live  aright  by 
himself  among  the  people  and  help  to  give  success 
to  all  sorts  of  offices  and  callings ;  as  I  have  often 
shown  elsewhere. 


SERMON   ON   THE   MOUNT.  53 

V.  7.  Blessed  are  the  merciful,  for  they  shall  obtain  mercy. 

This  is  also  an  excellent  fruit  of  faith,  and  fol- 
lows well  upon  the  preceding:  he  who  is  to  help 
others  and  contribute  to  the  common  well-being 
and  success,  should  also  be  kind  and  merciful — that 
is,  that  he  should  not  be  ready  to  raise  a  racket 
and  make  a  disturbance  if  something  be  wanting, 
and  things  do  not  go  as  they  should,  whilst  there 
is  still  hope  of  improvement.  For  that  is  one  of 
the  virtues  of  sham  sanctity  that  it  can  have  no 
compassion  for  or  mercy  upon  the  fallible  and 
weak,  but  insists  upon  the  extremest  strictness  and 
most  careful  selection,  and  as  soon  as  there  is  the 
slightest  failure,  all  mercy  is  gone  and  they  do 
nothing  but  fume  and  fret;  as  also  St.  Gregory 
shows  how  to  recognize  this,  and  say:  Vera  justitia 
compassionem  habet,  falsa  indignationem — true 
holiness  is  merciful  and  compassionate,  but  false 
holiness  can  do  nothing  but  be  angry  and  rage; 
and  yet  they  say:  Pro  zelo  justitiae,  (as  they  boast), 
that  is,  we  do  it  through  love  and  zeal  for  right- 
eousness. 

For  all  the  world  is  coming  to  see  that  they  have 
been  carrying  on  their  mischievous  and  outrageous 
tricks  under  the  beautiful,  excellent  semblance  and 
cover  that  they  were  doing  it  for  the  sake  of  right- 
eousness. Just  as  they  have  heretofore  exhibited 
and  are  still  exhibiting  their  hostility  to  and 
treachery  against  the  gospel  under  the  name  of 


54  LUTHER'S  COMMENTARY  ON  THE 

protecting  the  truth  aud  exterminating  heresy; 
they  claim  thereby  to  merit  that  God  is  to  crown 
them  for  this  and  raise  them  to  heaven,  as  those 
who  out  of  great  thirst  and  hunger  for  righteous- 
ness persecute,  strangle  and  burn  his  saints.  For 
they  claim,  forsooth,  to  have  the  name,  even  more 
than  the  true  saints,  of  hungering  and  thirsting 
after  righteousness,  and  put  on  such  a  sanctimon- 
ious appearance  and  use  such  admirable  words, 
that  they  think  even  God  himself  will  not  know 
any  better. 

But  the  noble  tree  is  known  by  its  fruits.  For, 
when  they  should  insist  upon  righteousness,  that 
both  spiritual  and  temporal  affairs  be  rightly  con- 
ducted, they  do  not  do  it,  do  not  think  of  instruct- 
ing and  improving  any  one,  live  themselves  in 
constant  vice,  and  if  any  one  rebukes  their  conduct, 
or  does  not  praise  it  and  do  as  they  wish,  he  must 
be  a  heretic  aud  let  himself  be  damned  to  hell. 
See,  just  so  is  surely  every  sham  saint.  For  his 
self-righteousness  makes  him  so  proud  that  he  de- 
spises everybody  else,  and  can  have  no  kind,  . 
merciful  heart.  Therefore  is  this  a  necessary 
warning  against  these  abominable  saints,  so  that 
every  one  may  take  care,  if  he  has  to  do  with  his 
neighbor,  whom  he  should  help  and  rectify  in  his 
way  of  living,  that  he  still  may  be  able  to  be  merci- 
ful, and  forgive,  that  it  may  be  seen  that  you  are 
honestly  aiming  at  righteousness,  and  not  wishing 


SERMON   ON   THE   MOUNT.  55 

to  gratify  your  own  malice  and  anger,  and  that 
you  are  so  ri'ghteous  that  you  deal  amicably  and 
gently  with  him  who  is  willing  to  desist  from  un- 
righteousness and  become  better,  that  you  bear 
with  and  endure  his  fault  or  weakness  until  he 
comes  to  terms.  If,  however,  you  try  all  this,  and 
still  find  no  hope  of  improvement,  then  you  may 
give  him  up  and  turn  him  over  to  those  whose 
place  it  is  to  punish  him. 

This  is  now  one  side  of  mercifulness,  that  one 
takes  pleasure  in  forgiving  sinners  and  those  at 
fault.  The  other  is  to  be  beneficent  also  towards 
those  who  are  externally  in  need  or  require  help, 
which  we  call  works  of  mercy,  from  Matt.  xxv. ' 
35.  This  feature  too  the  ostentatious  Jewish  saints 
knew  nothing  about.  For  with  them  there  was 
nothing  but  ice  and  frost,  yes  a  heart  hard  as  a 
block  or  a  stone,  and  not  an  affectionate  drop  of 
blood  that  found  pleasure  in  doing  good  to  a  neigh- 
bor, and  no  mercifulness  to  forgive  sin;  they  cared 
and  planned  alone  for  their  own  belly,  although 
another  might  die  of  hunger;  so  that  there  is  much 
more  mercifulness  among  open  sinners  than  in 
such  a  saint;  as  it  cannot  be  otherwise,  since  they 
praise  only  themselves  and  count  themselves  holy, 
despising  every  one  else  as  of  no  account,  and  sup- 
pose that  all  the  world  must  serve  them  and  give 
them  plenty;  but  they  are  not  under  obligation  to 
give  anything  to  or  to  serve  anybody. 


56  LUTHER'S  COMMENTARY   ON   THE 

Therefore  this  sermon  and  exhortation  is  de- 
spised by  and  of  no  account  among  such  saints, 
and  finds  no  scholars  except  those  who  are  already 
cleaving  to  and  believing  on  Christ,  who  know  of 
no  holiness  of  their  own,  but  who,  as  already  de- 
scribed, are  poor,  wretched,  meek,  really  hunger- 
ing and  thirsting,  and  so  disposed  that  they  despise 
nobody,  but  compassionately  sympathize  with  the 
need  of  everybody  else.  To  these  applies  now  the 
comforting  promise:  It  is  well  for  you  that  are 
merciful,  for  you  will  find  again  abundant  mercy, 
both  here  and  hereafter,  and  such  mercy  as  inex- 
pressibly far  exceeds  all  human  benefactions  and 
mercifulness.  For  there  is  no  comparison  between 
our  mercifulness  and  that  of  God,  nor  between  our 
possessions  and  the  eternal  treasures  in  the  king- 
dom of  heaven;  and  he  is  so  pleased  with  our  ben- 
efactions to  our  neighbor  that  he  promises  us  for  a 
penny  a  hundred  thousand  ducats,  if  it  were  neces- 
sary for  us,  and  for  a  drink  of  water  the  kingdom 
of  heaven. 

Now,  if  any  one  will  not  suffer  himself  to  be 
moved  by  this  excellent,  comforting  promise,  let 
him  turn  the  other  side  of  the  page  and  hear  an- 
other sentence:  "Woe  to  the  unmerciful,  and  let 
them  be  cursed,  for  no  mercy  shall  be  shown  to 
them;  as  now  the  world  is  full  of  such  people, 
among  the  nobility  and  citizens  and  farmers,  wlio 
so  wondrously  sin  against  the  dear  gospel  that  they 


SERMON   ON   THE   MOUNT.  57 

not  only  give  nothing  to  poor  pastors  and  preach- 
ers, but  besides  take  and  torment,  where  they  can, 
and  act  just  as  if  they  meant  to  starve  it  out  and 
drive  it  out  of  the  world,  and  notwithstanding  go 
along  quite  securely,  thinking  that  God  must  keep 
quiet  about  it  and  let  them  do  just  as  they  please." 
But  they  will  be  struck  some  day,  and,  I  fear, 
somebody  will  come  who  will  make  of  me  (who  have 
given  warning  enough)  a  prophet,  and  he  will  treat 
them  with  perfect  heartlessness,  and  besides  take 
from  them  reputation  and  property,  body  and  life, 
that  God's  word  may  remain  true,  and  he  experi- 
ence unmitigated  wrath  and  eternal  displeasure 
who  will  not  show  or  have  mercy,  as  St.  James 
says:  "He  shall  have  judgment  without  mercy 
that  hath  showed  no  mercy." 

Therefore  also  Christ  at  the  last  day  will  adduce 
this  unmercifulness  as  the  worst  injury  done  against 
himself,  even  all  that  we  have  done  out  of  unchar- 
itableness,  and  will  himself  utter  the  curse:  "I 
was  hungry  and  thirsty  and  ye  gave  me  no  meat, 
ye  gave  me  no  drink,  etc.  Depart  ye,  therefore,  ye 
cursed,  into  everlasting,  hellish  fire,"  etc.  He 
warns  and  exhorts  us  faithfully  from  pure  grace 
and  mercy.  Whoever  will  not  accept  this,  let  him 
choose  the  worse  and  eternal  damnation.  Consider 
the  rich  man,  Lk.  xvi.  igseq.,  who,  although  he 
saw  poor  Lazarus  daily  lying  at  his  gate  full  of 
sores,  had  not  charity  enough  to  gi^e  him  a  bundle 


< 


58  LUTHER'S  COMMENTARY  ON   THE 

of  straw  or  allow  him  the  crumbs  from  under  his 
table.  But  see  how  fearfully  he  was  requited,  that 
in  hell  he  would  gladly  have  given  a  hundred 
thousand  ducats  if  he  could  only  boast  of  having 
given  him  a  thread. 

V.  8.  Blessed  are  the  pure  in  heart,  for  they  shall  see  Cod. 

This  beatitude  is  somewhat  obscure,  and  not  so 
easily  understood  by  us  who  have  such  gross 
carnal  hearts  and  minds,  and  it  is  hidden,  too, 
from  all  the  sophists,  who  should  really  be  the 
most  learned,  so  that  none  of  them  can  say  what  it 
means  to  have  a  pure  heart,  and  still  less,  what  it 
means  to  see  God;  they  busy  themselves  with  mere 
dreams  and  evil  thoughts,  about  matters  of  which 
they  know  nothing  themselves  by  experience. 

Therefore  we  must  look  at  these  words  according 
to  the  Scriptures,  and  learn  to  understand  them 
correctly.  A  pure  heart,  they  fancy,  means  that  a 
man  runs  off  from  the  community  into  a  corner,  a 
monastery,  or  the  wilderness,  and  does  not  think 
•  upon  the  world,  nor  concern  himself  about  worldly 
affairs  and  business,  but  amuses  himself  with  noth- 
ing but  heavenly  thoughts;  they  have  by  this 
fanciful  teaching  not  only  befooled  and  dangerously 
misled  themselves  and  other  people,  but  have  com- 
mitted the  murderous  fault  of  holding  as  unclean 
the  doing  of  things  and  holding  of  positions  in 
society  that  are  unavoidable  in  the  world  and  indeed 
are  by  God  himself  appointed. 


SERMON   ON   THE   MOUNT.  59 

But  the  Scripture  speaks  of  this  pure  heart  and 
mind,  that  it  is  quite  consistent  with  it  that  one 
be  a  husband,  love  his  wife  and  children,  think 
about  them  and  care  for  them,  and  busy  himself 
about  other  matters  that  belong  to  such  a  relation. 
For  all  this  God  has  ordained.  But  what  God  has 
ordained,  .  that  cannot  be  impure — yes,  it  is  the 
very  purity  with  which  we  see  God.  Thus,  when 
a  judge  acts  in  his  official  capacity  and  condemns  a 
criminal  to  death,  that  is  not  his  office  and  work, 
but  God's.  Therefore  it  is  a  good,  pure  and  holy 
work  (if  he  be  indeed  a  Christian)  which  he  could 
not  do  if  he  had  not  already  a  pure  heart.  Also, 
that  must  be  called  a  pure  work  and  heart,  al- 
though a  man  or  maid-servant  in  the  house  per- 
forms a  dirty,  filthy  task,  as  hauling  manure,  or 
washing  and  cleaning  children.  Therefore  it  is  a 
shameful  perversion  when  one  pays  so  little  atten- 
tion to  the  relations  that  are  embraced  in  the  ten 
commandments,  and  gapes  after  other,  special, 
showy  works;  just  as  if  God  had  not  as  pure  a 
mouth  or  eyes  as  we,  or  as  pure  a  heart  and  hand 
when  he  makes  both  man  and  woman:  how  should 
then  such  works  or  thoughts  make  an  impure 
heart?  But  thus  they  shall  become  blind  and  fools  ; 
who  despise  the  word  of  God  and  measure  purity  ; 
only  by  the  outward  mask  and  display  of  works^ 
and  meanwhile  have  to  make  mischief  with  their 
own   wandering   thoughts,    and   stand   gaping   to 


6o  LUTHER'S  COMMENTARY   ON   THE 

climb  up  to  heaven  and  feel  after  God,  until  in  the 
effort  they  break  their  own  necks. 

Therefore,  let  us  understand  rightly  what  Christ 
means  by  a  pure  heart ;  and  notice  again,  that  this 
sermon  was  principally  aimed  at  and  sharply  di- 
rected against  the  Jews.  For,  as  they  wanted  to 
have  no  suffering,  but  coveted  a  life  of  ease,  pleas- 
ure and  joy,  and  would  not  hunger,  nor  be  merci- 
ful, but  to  be  self-satisfied  and  the  only  pious  ones, 
besides  judging  and  despising  others ;  so  their 
holiness,  too,  was  this,  that  they  must  be  out- 
wardly clean,  in  body,  skin,  hair,  clothes  and 
food,  so  that  not  even  a  little  spot  dare  be  upon 
their  clothing.  And  if  any  one  touched  a  dead 
body,  or  had  a  scab  or  the  itch  upon  his  person,  he 
dared  not  approach  other  people ;  that  they  re- 
garded as  purity.  But  that  is  not  what  constitutes 
being  pure,  said  he  ;  but  those  I  praise  who  take 
pains  to  be  of  a  pure  heart,  as  he  says.  Matt,  xxiii. 
25:  "Ye  make  clean  the  outside  of  the  cup  and 
of  the  platter,  but  within  are  full  of  extortion  and 
excess."  Also:  "Ye  are  like  unto  whited  sepul- 
chres, which  indeed  appear  beautiful  outwardly,  but 
are  within  full  of  dead  men's  bones  and  of  all  un- 
cleanness;"  just  as  is  the  case  with  our  clergy  at 
present,  altho'  they  lead  outwardly  a  decent  life, 
and  conduct  the  public  worship  with  such  formality 
and  display  that  it  is  something  beautiful  to  see. 
But  he  does  not  ask  for  such  purity,  but  wants  to 


SERMON   ON   THE   MOUNT.  6 1 

have  the  heart  pure,  though  it  be  one  who  is  out- 
wardly a  scullion  in  the  kitchen,  black,  sooty  and 
beorinied,  and  doing-  all  sorts  of  dirtv  work. 

What  then  is  a  pure  heart?  or  in  what  does  it  \ 
consist  ?     Answer :  It  is  easily  told,  and  you  need 
not  climb  to  heaven  nor  run  into  a  monastery  after    • 
it  and  make  it  out  with  your  own  thoughts ;  but   / 
be  guarded  against  all  such  thoughts  as  you  call  [ 
your  own,  as  against  so  much  mud  and  filth,  and  \ 
know,  that  a  monk  in  the  monastery,   when  he  is  ; 
sitting  in  his  deepest  contemplativeness,  and  think- 
ing of  his  Lord  God,  as  he  paints  and  imagines 
him  to  himself,  is  sitting  (if  you  will  pardon  me) 
in  the  dirt,  not  up  to  his  knees,  but  over  head  and 
ears.     For  he  is  following  his  own  notions,  with- 
out any  word  of  God,  which  is  simply  lying  and  i 
delusion;    as    the    Scriptures    everywhere    testify.  I 
But  that  is  a  pure  heart,  that  is  ever  on  the  look- 
out for  God's  word,  and  takes  this  in  place  of_it^ 
own  thoughts.     For^nTy  that  is  pure  before  God, 
yes  purity  itself,  through  which   everything  that 
comes  in  contact  with  it  and  belongs   to  it   is  and 
is  called  pure.    So  with  a  common  rough  mechanic, 
a  cobbler  or  a  smith,  who  sits  at  home,  though  he 
be  personally  unclean  and   sooty,  or  smells  badly 
on  account  of   being  blackened  and   soiled,    and 
thinks  :  My  God  has  made  me  a  man  and  given  me 
a  house,  wife  and  child,  and   ordered   me  to  love 
them,  and  with  my  labor  to  nourish  them,  etc. 


62  LUTHER'S  COMMENTARY  ON  THE 

Now  observe,  he  is  making  a  heart  matter  of  it 
with  God,  and,  although  outwardly  he  stinks,  in- 
wardly he  is  perfectly  fragrant  before  God.  But 
.if  he  gets  to  be  highly  pure,  so  that  he  also  em- 
braces the  gospel  and  believes  on  Christ  (without 
which  indeed  that  purity  cannot  be),  then  he  is 
pure  through  and  'through,  inwardly  at  heart 
towards  God,  and  outwardly  towards  everything 
that  is  under  him  upon  earth,  so  that  everything 
that  he  is  and  does,  whether  he  goes,  stands,  eats 
and  drinks,  etc.,  is  pure  to  him,  and  nothing  can 
make  him  impure ;  so  when  he  looks  at  his  own 
wife  or  sports  with  her,  as  the  patriarch  Isaac,  Gen. 
xxvi.  8,  which  to  a  monk  is  disgusting  and  makes 
him  impure.  For  there  he  has  the  word  of  God, 
and  knows  that  God  has  given  her  to  him.  But 
if  he  forsook  his  wife  and  took  up  another,  or 
neglected  his  trade  or  office  and  injured  or  worried 
other  people,  he  would  be  no  longer  pure  ;  for  that 
would  be  against  the  command  of  God. 

As  long,  however,  as  he  is  faithful  in  these  two 
particulars,  namely,  in  the  word  of  faith  towards 
God,  by  which  the  heart  becomes  pure,  and  in  the 
word  of  the  knowledge  of  what  he  is  to  do  towards 
his  neighbor  in  his  calling,  everything  is  pure  to 
him,  even  if  with  his  fists  and  his  whole  body  he 
is  busy  with  dirt.  A  poor  servant  girl,  if  she  does 
what  she  ought  to,  and  along  with  it  is  a  Christian, 
she  is  before  God  in  heaven  a  beautiful,  pure  maid, 


SERMON   ON   THE   MOUNT.  63 

SO  that  all  the  angels  applaud  her  and  love  to  look 
at  her.  On  the  other  hand,  the  very  strictest  Car- 
thusian, though  he  fasts  and  castigates  himself  to 
death,  does  nothing  but  weep  for  pure  devotion, 
and  never  thinks  about  the  world,  and  yet  is  with- 
out faith  in  Christ  and  love  towards  his  neighbor, 
is  a  mere  stench  and  pollution,  both  inside  and 
outside,  so  that  both  God  and  the  angels  abomi- 
nate and  are  disgusted  with  him. 

So  you  see  how  all  depends  upon  the  word  of 
God,  so  that  what  is  comprehended  in  and  moves 
with  that,  must  all  be  called  clean,  pure  and  snow- 
white  as  to  God  and  man.  Therefore  St.  Paul 
says,  Titus  i.  xv:^"To  the  pure  all  things^ are 
pure, "  and  again:  "Unto  them  that  are  defiled 
and  unbelieving  is  nothing  pure."  Why  so?  Be- 
cause both  their  mind  and  conscience  are  impure. 
How  can  that  be?  For  they  say  they  know  God, 
but  with  works  they  deny  it;  for  it  is  these  that  are 
abominable  in  the  sight  of  God,  etc.  Observe  how 
the  apostle  paints  them  in  horrible  colors,  and  how 
he  denounces  the  great  Jewish  saints.  For,  take 
as  an  example  a  Carthusian  monk,  who  thinks,  if 
he  lives  after  his  strict  rule,  in  obedience,  in  pov-  j 
erty,  unmarried,  cut  off  from  the  world,  he  is  in  ' 
every  respect  pure.  What  else  is  that  than  their  I 
own  way  of  thinking,  aside  from,  the  word  of  God 
and  faith,  originating  in  their  owi!  heart?  In  this 
way  they  consider  themselves  alone  pure,  and  other] 


64  LUTHER'S  COMMENTARY   ON   THE 

"people  impure.  That  St.  Paul  calls  au  impure 
miud,  that  is,  everything  that  they  think  and  im- 
agine. 

Since  now  this  notion  and  thinking  is  impure, 
everything  that  they  do  accordingly  must  also  be 
impure  for  them,  and  as  their  mind  is  so  is  also 
their  conscience,  so  that,  though  they  should  and 
could  be  useful  to  other  people,  they  have  a  con- 
science that  takes  its  hue  from  their  way  of  think- 
ing and  is  tied  up  with  their  hoods,  cloisters  and 
rules:  they  think  if  for  a  minute  they  should  ne- 
glect this  routine  to  serve  th^ir  neighbor  and  have 
anything  to  do  with  others,  they  would  have  com- 
mitted the  most  heinous  sin  and  have  quite  polluted 
themselves.  That  all  conies  of  not  recognizing  the 
word  of  God  and  his  creatures,  although  as  St. 
Paul  says,  "with  their  mouths  they  profess  that 
they  do."  For  if  they  knew  how  and  for  what 
purpose  they  had  been  created  by  God,  they  would 
not  despise  these  callings  in  society,  nor  set  up  so 
highly  their  own  standard,  but  they  would  ac- 
knowledge these  as  the  works  and  creatures  of  God 
to  be  pure,  and  would  honor  them,  and  themselves 
gladly  abide  in  them  and  be  helpful  to  their  neigh- 
bor. That  would  then  be  to  recognize  God  aright, 
both  in  his  word  and  in  his  creatures,  and  to  keep 
pure  both  heart  and  conscience,  which  thus  be- 
lieves and  reasons:  What  God  does  and  orders, 
that  must  be  pure  and  good,  for  he  makes  nothing 


SERMON    ON    THE   MOUNT.  65 

impure,  and  sanctifies  everythino^  tlirongli  the  word 
that  he  has  affixed  to  all  callings  and  creatures. 

Therefore  guard  yourself  against  all  your  own  ., 
thoughts,  if  you  wish  to  be  pure  before  God,  and  j 
see  to  it  that  your  heart  is  established  and  fixed 
upon  the  word  of  God,  then  you  are  pure  over  and 
above  all  Carthusians  and  saints  in  the  world. 
When  I  was  young,  they  gloried  in  this  proverb: 
Love  to  be  alone  and  your  heart  will  stay  puie; 
and  they  quoted  in  proof  a  saying  of  St.  Bernard, 
who  said  whenever  he  was  among  the  people  he 
befouled  himself — as  we  read  in  the  lives  of  the 
fathers  of  a  hermit,  who  would  not  have  any  one 
come  near  him  or  talk  with  anybody,  and  said: 
"The  angels  cannot  come  to  him  who  moves 
among  men."  We  read  also  of  two  others  who 
would  not  let  their  mother  see  them;  and  as  she 
often  watched  her  opportunity  and  once  took  them 
by  surprise,  they  presently  closed  the  door  and  left 
her  standing  without  a  long  while  weeping,  until 
they  finally  persuaded  her  to  go  away  and  wait 
until  they  would  see  each  other  in  a  future  life. 

Behold,  that  was  called  a  noble  deed,  and  the 
height  of  sanctity  and  most  perfect  purity.  But 
what  was  it?  There  is  the  word  of  God  :  "Thou 
shalt  honor  thy  father  and  thy  mother."  Had  they 
regarded  that  as  holy  and  pure,  they  would  have 
shown  their  mother  and  their  neighbor  all  honor, 
love  and  friendship:  on  the  contrary,  following 
5 


66  LUTHER'S   COMMENTARY   OX   THE 

their  own  notions  and  self-chosen  holiness,  they 
cnt  themselves  off  from  them,  and  by  their  very 
attempt  to  be  the  purest  they  most  shamefully  de- 
filed themselves  before  God  ;  just  as  though  the 
most  desperate  scoundrels  could  not  have  such 
thouohts  and  put  on  such  an  appearance  that  one 
would  have  to  say:  "These  are  living  saints,  they 
can  despise  the  world  and  hold  intercourse  only 
with  spirits;" — yes,  with  spirits  from  the  bottom  of 
hell.  The  angels  like  nothing  better,  than  when 
we  familiarly  handle  the  word  of  God  ;  with  such 
they  love  to  dwell.  Therefore  let  the  angels  be 
undisturbed  up  there  in  heaven,  and  look  for  them 
here  below,  upon  earth,  in  your  neighbor,  father 
and  mother,  child  and  others,  that  you  may  do  to 
them  what  God  has  commanded,  and  the  angels 
will  not  be  far  away  from  you. 

I  speak  thus,  that  one  may  learn  in  this  matter 
of  purity  to  order  himself  aright,  and  not  go  so  far 
to  hunt  for  it  as  the  monks  do,  who  have  thrown 
it  quite  out  of  the  world  and  stuck  it  in  a  corner 
or  into  a  hood;  all  of  which  is  stench  and  filth, 
and  the  true  harboring-place  of  the  devil ;  but  let 
it  be  where  God  has  placed  it,  namely  in  the  heart 
that  clings  to  God's  word,  and  uses  its  calling  and 
all  creatures  in  accordance  therewith,  in  such  a 
way  that  both  the  entire  purity  of  faith  toward  God 
is.  embraced  therein,  also  outwardly  shown  in  this 
life,  and  everything  is  done  in  obedience  to  the 


SERMON  ON   THE   MOUNT.  67 

word  and  command  of  God,  whether  it  be  bodily 
clean  or  unclean.  So  I  have  said  above,  con- 
cerning a  judge  who  has  to  condemn  a  man  to 
death,  and  thus  shed  blood  and  pollute  himself 
with  it,  which  a  monk  holds  to  be  an  abominably 
unclean  deed  ;  but  the  Scripture  calls  this  serving 
God;  as  St.  Paul,  Rom.  xiii.  1-4,  calls  "the 
higher  powers"  that  "bear  the  sword,"  "the 
minister  of  God ;' '  and  it  is  not  their  work  and  com- 
mand but  his,  that  he  lays  upon  them  and  demands 
from  them.  Now  you  have  the  meaning  of  a 
pure  heart  that  acts  in  accordance  with  the  clean 
and  pure  word  of  God. 

What  is  however  their  reward,  or  what  does  he 
promise  them  ?  It  is  this,  that  they  shall  see  God. 
A  glorious  title  and  a  splendid  treasure!  But  what 
does  it  mean  to  see  God  ?  The  monks  have  here 
again  their  dreams,  that  it  means  to  sit  in  the  cells 
and  meditate  heavenward,  and  lead  a  contempla- 
tive life — so  they  call  it,  and  have  written  many 
books  about  it.  But  it  will  never  do  to  call  that 
seeing  God,  when  you  come  harping  on  your  own 
notions  and  scrambling  heavenward  ;  as  the  soph- 
ists and  our  factious  spirits  and  crazy  saints  insist 
upon  measuring  and  mastering  God  and  his  word 
and  works  by  their  own  brains:  but  it  is  this, 'if" 
thou  hast  a  true  faith  that  Christ  is  thy  Saviour, 
etc. ,  then  thou  seest  at  once  that  thou  hast  a  gra- 
cious God.     For  faith  leads  thee  up,  and  opens  for 


68  LUTHER'S   COI^IMENTARY  ON   THE 

thee  the  heart  and  will  of  God,  where  thou  behold- 
est  nothing  but  superabundant  grace  and  love. 
That  is  exactly  what  it  means,  to  see  God,  not  with 
bodily  eyes,  (for  with  these  no  one  can  see  him  in 
this  life,)  but  with  faith,  that  beholds  his  paternal, 
friendl)'  heart,  in  which  there  is  no  wrath  or  dis- 
favor. For  he  who  regards  him  as  wrathful,  does 
not  see  him  aright,  but  has  drawn  a  veil  and  cover, 
yes,  a  dark  cloud,  over  his  face.  But  to  behold  his 
face,  as  the  Scripture  expresses  it,  means  to  recog- 
nize him  aright  as  a  gracious,  benevolent  father, 
upon  whom  one  can  rely  for  everything  good  ;  and 
this  comes  only  through  faith  in  Christ, 

Accordingly  also,  if  thou  livest  in  thy  calling 
after  the  word  and  command  of  God,  with  thy 
husband,  wife,  child,  neighbor  and  friend,  thou 
canst  see  what  is  the  mind  of  God  in  regard  to 
these  relations,  and  canst  conclude  that  he  is 
pleased,  as  that  is  not  thine  own  dream,  but  his 
word  and  command,  that  never  belies  or  deceives 
us.  Now  it  is  a  most  excellent  thing,  and  a 
treasure  above  all  that  one  can  think  or  wish,  to 
know  that  one  is  standing  and  living  aright 
towards  God:  in  such  a  way,  that  not  only  the 
heart  can  comfort  itself  with  the  assurance  of  his 
grace  and  glory  in  it,  but  that  one  can  know  that 
his  external  walk  and  conversation  is  pleasing  in 
his  sight;  whence  it  follows  that  he  can  cheerfully 
and  heartily  do  and  suffer  everything  and  let  noth- 


SERMON   ON   THE   MOUNT.  69 

ing  alarm  or  dishearten  him.  None  of  these 
things  can  they  do  who  do  not  have  this  faith  and 
a  pure  heart  that  is  guided  only  by  God's  word; 
as  all  the  monks  have  openly  taught  that  no  man 
can  know  whether  he  is  in  a  gracious  state  or  not; 
and  it  serves  them  just  right,  that,  because  they  de- 
spise faith  and  real  godly  works,  and  seek  a  purity 
of  their  own  devising,  they  must  never  see  God, 
nor  know  how  they  stand  with  him. 

For  if  you  ask  some  one,  who  has  most  diligently 
observed  his  hours  for  prayer,  held  his  masses  daily, 
and  fasted,  whether  he  is  sure  too  that  God  is 
pleased  with  this,  he  must  say  he  does  not  know 
that,  and  is  doing  it  all  at  a  venture;  if  it  succeeds, 
let  it  succeed.  It  is  not  possible  for  any  one  to  say 
anything  else.  For  no  one  can  boastingly  say: 
God  gave  me  this  hood,  or  ordered  me  to  wear  it; 
he  commanded  me  to  hold  this  mass,  etc.  We 
have  all  been  groping  in  this  blindness  hitherto, 
when  we  were  doing  so  many  so-called  good  works, 
making  contributions,  fasting,  praying  rosaries, 
and  yet  we  never  dared  to  say:  This  work  is  well 
pleasing  to  God;  I  am  sure  of  this,  and  will  die 
upon  it.  Therefore  no  one  can  say  that  in  all  his 
doing  and  living  he  has  ever  seen  God.  Or  if  any 
one  should  presumptuously  glorify  such  works,  and 
think  that  God  must  regard  them  favorably  and 
reward  them,  that  would  mean  seeing  not  God,  but 
the  devil  in  place  of  God.     For  there  is  no  word  of 


( 


V 


70  LUTHER'S  COMMENTARY   ON   THE 

God  for  that,  but  it  is  all  devised  by  men,  grown 
out  of  their  own  hearts.  Therefore  it  can  never- 
more make  any  heart  sure  or  satisfied,  but  it  re- 
mains hidden  under  presumption  until  the  last 
hour  comes,  when  it  all  vanishes  and  drives  into 
despair,  and  so  it  never  comes  to  pass  that  one  sees 
the  face  of  God. 

But  he  who  lays  hold  upon  the  word  of  God  and 
abides  in  the  faith,  can  maintain  his  stand  before 
God  and  look  upon  him  as  his  gracious  Father,  and 
need  not  fear  that  God  is  standing  behind  him  with 
a  club;  is  sure  that  God  is  looking  graciously  and 
smilingly  upon  him,  together  with  all  the  angels 
and  saints  in  heaven.  See,  that  is  what  Christ 
means  by  this  word,  that  only  those  behold  God 
who  have  this  pure  heart;  whereby  he  cuts  off  and 
sets  aside  all  other  sorts  of  purity,  so  that,  where 
this  kind  is  not,  although  otherwise  everything  be 
pure  in  a  man,  it  avails  nothing  before  God,  and 
Ihe  can  never  see  God.  On  the  other  hand,  if  the 
liheart  is  pure,  everything  is  pure,  and  it  matters 
lUot  if  outwardly  everything  be  impure,  yes,  even 
;if  the  body  is  full  of  sores,  scabs  and  leprosy  all 
over. 

V.  9.  Blessed  are  the  peacemakers ;  for  they  shall  be  called 
the  children  of  God. 

,  Here  the  Lord  honors  with  a  high  title  and  ex- 
'  cellent  praise  those  who  find  pleasure  in  diligently 


SERMON    ON   THK    MOUNT.  7 1 

"oA'ing  to  make  peace,  not  only  so  far  as  they  are 
themselves  concerned,  but  also  among  other  people! 
that  they  may  help  to  settle  ugly  and  tangled  disK 
putes,  endure  contention,  guard  against  and  pre- 
vent war  and  bloodshed;  which  is  indeed  a  great 
virtue,  but  very  rare  in  the  world  and  among  the 
sham  saints.  For  those  who  are  not  Christians 
are  both  liars  and  murderers,  like  their  father,  the 
devil.  Therefore  they  serve  no  other  purpose  than 
to  create  strife,  contention,  war,  etc. ;  as  we  now 
find  among  the  priests,  bishops  and  princes  hardly 
anything  but  bloodhounds,  who  by  many  tokens 
have  abundantly  shown,  that  there  is  nothing  they 
would  rather  see  than  that  we  should  all  swim  in 
blood.  Thus,  if  a  prince  becomes  angry,  he  thinks 
at  once  that  he  must  begin  a  war;  then  he  inflames 
and  incites  everybody,  until  there  has  been  so 
much  warring  and  shedding  of  blood  that  he  begins 
to  be  sorry  for  it,  and  gives  a  thousand  ducats  for 
the  souls  of  those  that  were  slain.  These  are  noth- 
ing but  bloodhounds;  they  cannot  rest  until  they 
have  taken  vengeance  and  sated  their  rage,  until 
they  have  dragged  their  land  and  people  into 
wretchedness  and  misery;  and  yet  they  want  to  be 
called  Christian  princes  and  have  a  good  cause. 

There  is  more  needed  to  begin  a  war  than  that 
you  have  a  good  cause.     For  although  we  are  not  / 
forbidden  here  to  carry  on   a  war,  as  above  said, 
that  Christ  here  does  not  mean  to  detract  anything 


72    .  LUTHER'S   COMMENTARY   ON   THE 

from  the  powers  that  be  and  their  official  authoru^ 
but  is  teaching  only  individual  people  who  wish  to 
lead  for  themselves  a  Christian  life  ;  yet  it  is  not 
right  that  a  prince  determines  to  have  a  war  with  his 
neighbor,  even  though  (I  say)  he  has  a  good  cause 
and  his  neighbor  is  in  the  wrong  ;  but  the  meaning 
is  ;  Blessed  are  the  peacemakers ;  so  that  he  who 
wants  to  be  a  Christian  and  a  child  of  God,  not 
only  does  not  begin  war  and  strife,  but  helps  and 
advises  for  peace,  wherever  he  can,  although  there 
was  reason  and  cause  enough  for  going  to  war.  It 
is  enough,  if  one  has  tried  his  best  for  peace  and 
all  avails  nothing,  that  one  acts  on  the  defensive, 
to  protect  land  and  people.  Therefore  not  Chris- 
tians, but  the  children  of  the  devil  are  those  to  be 
called,  the  quarrelsome  fellows,  who  rush  to  their 
rapiers  and  jerk  their  sword  from  its  sheath  for  a 
word ;  still  more,  however,  those  who  now  perse- 
cute the  gospel,  and  cause  its  preachers  to  be  inno- 
cently burned  or  murdered,  who  have  done  them 
no  harm,  but  only  good,  and  have  served  them  with 
body  and  soul.  But  of  these  we  say  nothing  now, 
but  of  those  only  who  maintain  that  they  are  right 
and  have  a  good  cause,  and  think  that  they,  as  high 
and  princely  persons,  ought  not  to  suffer,  although 
other  people  would  suffer. 

It  is  also  meant  here,  if  injustice  and  violence 
are  done  to  you,  that  it  is  not  right  for  you  to  con- 
sult your  own  foolish  head,  and  begin  right  away 


SERMON   ON   THE   MOUNT.  73 

'o  take  vengeance  and  strike  back  ;  but  you  are  to 
tjihink  over  it  and  try  to  bear  it  and  have  peace. 
V.f  that  will  not  answer,  and  you  cannot  endure  it, 
.)-ou  have  law  and  governmental  authority  in  the 
•jand,  where  you  can  seek  relief  in  a  regular  way. 
For  the  powers  that  be  are  ordained  to  guard 
against  this  injustice  and  punish  it.  Therefore  he 
who  injures  you,  sins  not  only  against  you,  but 
rather  against  the  authority  itself,  for  the  order 
and  command  to  keep  the  peace  was  given  to  it 
and  not  to  you.  Therefore  let  your  judge,  whose 
business  it  is,  avenge  and  punish  this,  for  against 
him  your  opponent  has  done  the  wrong.  If  you, 
however,  take  vengeance  into  your  own  hands, 
you  do  still  greater  wrong,  for  you  make  yourself 
guilty  of  the  same  sin  as  he  who  sins  against  the 
powers  that  be,  and  interferes  with  their  office  ;  and  ) 
by  so  doing  you  put  your  own  good  cause  in  the  / 
wrong.  For  the  common  saying  is:  "He  who 
strikes  back  is  in  the  wrong,  and  striking  back' 
makes  a  quarrel," 

Notice  now  this  is  one  thing  that  Christ  here 
demands  against  the  revengeful  and  uproarious; 
and  he  calls  those  peacemakers,  in  the  first  place, 
who  help  to  make  peace  among  the  people,  as 
pious  princes,  counselors  or  jurists,  and  persons  in 
•  authority,  who  hold  their  governmental  position 
for  the  sake  of  peace.  In  the  second  place,  pious 
citizens  and  neighbors,  who  by  their  salutary  good 


74  LUTHER'S   COMMENTARY   ON   THE 

counsel  adjust,  harmonize  and  settle  coutentioiV, 
strife  (that  has  been  occasioned  by  bad,  poisonou 
tongues)   between    husband   and    wife,    or   anion;  ^ 
neighbors;  as  St.  Augustine  boasted  of  his  mother  ? 
Monica,  that  when  she  saw  two  at  outs  she  alway^ » 
spoke  the  best  on  both  sides,  and  whatever  of  good' 
she  heard  about  the  one  party  that  she  brought  to 
the  other,  but  whatever  of  evil  she  heard  that  sh<t 
kept  quiet,  or  mildened  it  as  much  as  she  could,  and 
thus  she  often  effected  a  reconciliation.      For  it  is 
among  the  women  particularly  that  the  shameful 
vice  of  slander  is  prevalent,   often    so  that   great 
trouble  is  occasioned  through  an  evil  tongue.     To 
this  those  bitter  and  poisonous  brides  of  the  devil 
largely  contribute,  who  if  they  hear  a  word  about 
anybody  give  it  a  point  and  edge,  and  intense  bit- 
terness against  others,  so  that  sometimes  wretched- 
ness and  murder  are  the  result. 

This  all  comes  from  the  fact  that  there  is  natur- 
/Qlly  sticking  to  us  the  shameful,  devilish  filth,  that 
every  one  likes  to  hear  and  tell  the  worst  about  his 
/neighbor,  and  is  tickled  if  he  sees  a  fault  in  some 
)  one  else.     If  a  woman  were  as  beautiful  as  the  sun, 
/  and  had  any  mark  or  little  spot  upon  her  body,  one 
I  should  forget  everything  else  and  look  only  for  the 
*^  spot,  and  talk  about  that.    So,  if  some  one  were  the 
most  renowned  for  honor  and  virtue,  yet  a  poison- 
ous tongue  shall  come  along  and  say  she  had  been 
seen  once  laughing  with  somebody,  and  so  defame 


SERMON   ON   THE   MOUNT.  75 

her  as  to  eclipse  all  her  praise  and  honor.  Such 
are  real  poisonous  spiders  that  can  suck  nothing 
but  poison  out  of  a  beautiful,  lovely  rose,  and  ruin 
both  the  flower  and  the  sap,  whilst  a  little  bee 
sucks  nothing  but  honey  out  of  it  and  leaves  the 
roses  uninjured. 

That  is  the  way  those  act,  who  discern  nothing 
in  other  people,  unless  there  is  something  faulty  or 
impure  in  them,  which  they  can  blame;  on  the 
other  hand,  what  there  is  good  in  them,  they  do 
not  see;  for  men  have  many  virtues  which  the 
devil  cannot  destroy,  and  yet  he  hides  or  defaces 
them  that  they  shall  not  be  seen.  So,  in  the  case 
of  a  woman,  though  she  be  very  full  of  faults  and 
have  no  other  virtue,  yet  she  is  a  creature  of  God, 
and  can  at  least  carry  water  and  wash  clouts;  and 
there  is  no  person  upon  earth  so  bad  that  there  is  not 
something  in  him  that  one  must  praise.  How  is  it, 
then,  that  we  leave  out  of  view  the  good  and  feast 
our  eyes  upon  what  is  impure,  as  if  we  took  delight 
(by  your  leave)  in  looking  only  at  a  man's  behind, 
when  God  himself  has  covered  the  uncomely  parts 
of  the  body,  and  (as  Paul  says,  i  Cor.  xii.  24) 
"has  given  more  abundant  honor  to  that  part 
which  lacked?"  And  we  are  such  a  filthy  set, 
that  we  seek  only  after  that  which  is  dirty  and 
stinks,  and  wallow  in  it  like  hogs. 

See,  those  too  are  real  children  of  the  devil, 
who  himself  gets  his  name  from  doinof  that,  so  that 


76  LUTHER'S  COMMENTARY   ON   THE 

he  is  called  diabohis^  that  is,  a  disgracer  and  reviler, 
who  finds  his  pleasure  in  this,  that  he  puts  us  most 
completely  to  shame,  and  embitters  us  among  our- 
selves, so  that  he  may  occasion  only  murder  and 
misery,  and  allow  no  peace  or  concord  between 
brethren  and  neighbors,  husband  and  wife. 

I  once  heard  of  a  case  of  this  kind,  of  two  mar- 
ried persons  who  lived  together  in  such  love  and 
harmony  that  they  were  the  town's  talk,  and  when 
the  devil  could  not  hinder  this  in  any  way,  he  sent 
an  old  hag  to  the  woman,  who  told  her  that  her 
husband  was  going  with  another  woman  and  meant 
to  kill  her;  she  thus  embittered  her  heart  against 
her  husband,  and  advised  her  to  conceal  a  knife 
about  her  person,  that  she  might  get  ahead  of  him. 
When  she  had  accomplished  this,  she  went  to  the 
husband  and  told  him  the  same  about  her,  that  she 
meant  to  murder  him,  and  in  proof  of  it  (said  she) 
he  would  find  at  night  a  knife  beside  her  in  bed. 
That  he  then  found,  and  cut  off  her  head  with  it. 
'Whether  this  be  true  or  not,  it  shows  at  all  events 
what  wicked,  poisonous  tongues  can  do,  even  be- 
tween those  who  heartily  love  each  other,  so  that 
they  may  properly  be  called  devil's-mouths  or 
female  devils,  as  he,  the  devil,  diabolus,  signifies 
nothing  else  than  a  bitter,  poisonous,  evil  mouth. 
'  Therefore  be  on  your  guard  against  such  as 
these,  that  you  pay  no  attention  to  them,  and  learn 
to  put  the  best  construction  upon,  or  even  to  con- 


SERMON   ON   THE   MOUNT.  77 

ceal,  what  you  hear  about  your  neighbor,  so  that 
you  may  make  and  keep  peace  and  harmony;  then 
you  can  be  called  with  all  honor  a  child  of  God  be- 
fore all  the  world  and  the  angels  in  heaven.  You 
should  let  yourself  be  drawn  and  attracted  by  this 
honor — yes,  you  should  run  after  it,  if  that  were 
possible  for  you,  even  to  the  end  of  the  world,  and 
gladly  give  for  it  all  that  5'ou  have.  Now  you 
have  it  here  offered  to  you  and  spread  before  you 
for  nothing,  do  not  need  to  do  or  give  anything  for 
it,  except  that  if  you  want  to  be  a  child  of  God, 
that  you  also  show  yourself  to  be  that,  and  do  the 
works  of  your  Father  towards  your  neighbor.  For  ^^ 
thus  has  our  Lord  Christ  done  for  us  when  he  re- 
conciled us  to  the  Father  and  secured  his  favor, 
and  still  daily  intercedes  for  us  and  pleads  our 
cause.  Do  thou  likewise,  that  thou  mayest  be  a 
pacificator  and  mediator  between  thy  neighbors,  and 
carry  the  best  to  both  sides,  but  withhold  the  bad, 
that  the  devil  has  inspired,  or  explain  it  as  well  as  / 
you  can.  If  you  come  to  Margaret,  do  as  was  said 
of  Monica,  the  mother  of  Augustine,  and  say:  O, 
dear  M.,  why  are  you  so  bitter?  .She  surely  don't 
mean  it  ill;  I  see  nothing  else  about  her  but  that 
she  would  like  to  be  your  dear  sister,  etc.  In  like 
manner,  if  you  meet  with  Catharine,  do  the  same 
with  her.  Then  as  a  true  child  of  God  you  would 
have  effected  on  both  sides  a  peace,  as  far  as  you 
could. 


v»» 


78  LUTHER'S  COMMENTARY   ON   THE 

But  if  yon  will  or  must  speak  of  the  evil,  then  do 
^/'\  as  Christ  has  taught  you.  Do  not  carry  it  to 
others,  but  go  to  him  who  has  done  the  wrong  and 
exhort  him  to  do  better;  not  in  such  a  way  that 
you  make  a  display  of  it  when  you  come,  and  ex- 
pose the  person  concerned;  that  you  speak  when 
you  should  be  silent,  and  be  silent  when  you  should 
speak.  This  is  one  and  the  first  way  that  you 
should  deal  alone  between  yourself  and  your  neigh- 
bor. If,  however,  you  must  tell  it  to  others,  if  the 
other  course  does  not  answer,  then  tell  it  to  those 
whose  duty  it  is  to  punish,  father  and  mother,  mas- 
ter or  mistress,  burgomaster  and  judge,  etc.  That 
is  the  right  and  regular  course  to  pursue,  that  what 
is  wrong  may  be  done  away  or  punished.  Other- 
wise, if  you  spread  it  among  other  people,  the  per- 
son remains  unbenefited,  and  the  evil  unrebuked, 
and  will  besides  be  reported  abroad  by  yourself  and 
others,  so  that  it  will  be  on  everybody's  tongue. 
Notice  how  a  pious  physician  does  with  a  sick 
child ;  he  does  not  run  about  among  the  people  and 
herald  it  abroad,  but  he  goes  to  the  child  and  exam- 
ines his  pulse,  or  whatever  is  necessary,  not  that  he 
may  gratify  his  pleasure  at  the  child's  expense,  or 
make  fun  of  him,  but  with  the  good  and  kind  inten- 
tion of  helping  him.  So  we  read  of  the  holy  patri- 
arch Joseph,  Gen.  xxxvii.  2,  10,  who  was  with  his 
brothers,  by  the  cattle,  and  when  they  were  badly 
reported  of,  he  went  and  told  it  to  their  father,  as 


SERMON   ON   THK   MOUNT.  79 

their  master,  in  whose  place  it  was  to  look  into  the 
matter  and  punish  them,  for  they  would  not  hear 
him. 

But  you  may  say:  Why  then  do  you  yourself 
publicly  attack  the  pope  and  others,  and  do  not 
keep  the  peace?  Answer:  One  must  advise  and 
help  all  he  can  for  peace,  and  keep  silence  as 
well  as  he  can.  But,  when  the  sin  is  public,  and 
becomes  too  widel)^  spread,  or  does  public  injury 
(as  the  pope's  teaching),  then  it  is  no  longer  right 
to  be  silent,  but  to  protest  and  rebuke,  especially 
for  me  and  others,  who  are  in  public  office,  whose 
duty  it  is  to  teach  and  warn  ev^erybody.  For  the 
command  and  duty  has  been  laid  upon  me,  as  a 
preacher  and  doctor,  who  am  to  watch  that  no  one 
is  misled,  so  that  I  may  give  account  of  this  at  the 
last  judgment.  So  St.  Paul,  Acts  xx.  28,  com- 
mands the  preachers,  that  they  are  to  watch  and 
guard  the  whole  flock  against  the  wolves  that 
would  appear  among  them,  etc.  So  it  becomes  me 
to  rebuke  those  who  sin  publicly,  that  they  may 
do  better,  just  as  a  judge  must  publicly  convict  and 
punish  the  evil-doers  by  virtue  of  his  office.  For 
we  have  said  it  often  enough  that  Christ  is  not 
speaking  here  of  a  public  office,  but  of  all  Christians 
in  ge;ieral,  according  as  we  are  all  alike  before  God. 

V.  10.  Blessed  are  they  zvhich  are  persecuted  for  righteotistiess'' 
saki\  tt''  theirs  is  the  kingdom  of  heaven. 

IsecH'e   said   above  that   these  statements   and 
6 


8o  i^uther's  commentary  on  the 

promises  must  all  be  understood  as  matters  of 
faith,  and  as  said  concerning  things  that  are  not 
seen  nor  heard,  and  they  have  no  reference  to  out- 
ward appearances.  For  how  can  those  be  said  to 
be  prosperous  and  blessed  outwardly  who  are  poor 
and  mourn,  and  besides  must  suffer  all  sorts  of 
persecution,  which  things  the  whole  world  and 
reason  call  adversity,  and  which  they  teach  to 
avoid?  Therefore  whoever  wants  to  have  the 
blessedness  and  the  good  things  that  Christ  here 
speaks  of,  he  must  lift  up  his  heart  above  all  senses 
and  reason,  and  not  judge  himself  by  his  feelings, 
but  must  argue  thus:  Am  I  poor,  then  am  I  not 
poor.  Poor  I  am  outwardly,  according  to  the  flesh, 
but  before  God  in  faith  I  am  rich.  So,  when  he 
feels  sad,  dejected  and  worried,  he  must  not  judge 
accordingly  and  say  he  is  an  unhappy  man,  but  he 
must  turn  about  and  say:  I  feel  sadness,  indeed, 
misery  and  inward  sorrow,  but  nevertheless  I  am 
blessed,  cheerful  and  comfortably  wfixed  upon  the 
word  of  God,  Just  the  opposite  of  this  is  the  case, 
too,  in  the  world,  so  that  those  who  are  called  rich 
and  happy  are  not  so.  For  Christ  utters  his  woe 
against  them,  and  calls  them  unhappy,  although  it 
appears  as  if  they  were  well  off  and  succeeding 
admirably.  Therefore  they  should  raise  their 
thoughts  above  riches  and  a  good  time  which  the"^' 
are  enjoying,  and  should  say:  I  am  indeed  ric^j^^  id 
live  in  the  midst  of  enjoyment,  but  alas  for  J?|^e,f  I 


SERMON   ON   THE   MOUNT.  8l 

have  nothing  else  than  this!  For  amid  all  this 
there  must  assuredly  be  abundant  misery,  wretch- 
edness and  sorrow,  that  will  overtake  me  before  I 
am  aware  of  it.  The  same  is  true  of  all  these  say- 
ings, that  every  one  of  them  has  a  different  aspect 
before  the  world  from  that  it  wears  according  to 
these  words. 

Now  we  have  hitherto  treated  nearly  all  the  parts 
of  a  Christian  mode  of  living  and  the  spiritual 
fruits  of  faith  in  these  two  aspects:  First,  as  to  his 
person,  that  he  is  poor,  sad,  miserable,  suffers  want 
and  hunger,  and  along  with  this,  towards  others 
is  a  useful,  beneficent,  merciful,  peaceable  man, 
and  does  .nothing  but  good  works.  Here  he  now 
adds  the  last,  how  he  is  treated  for  all  this — that 
although  he  is  full  of  good  works,  even  towards 
enemies  and  evil  men,  he  must  get  this  reward 
from  the  world,  that  he  is  persecuted,  and  lose 
body,  life  and  everything  for  it. 

Therefore,  if  you  wish  to  be  a  Christian,  con- 
sider this  well,  that  you  may  be  unterrified,  and  not 
on  that  account  become  out  of  heart  and  impatient, 
but  be  cheerful  and  content  with  it  all,  and  know 
that  you  are  not  badly  off  when  this  happens  to 
you.  For  the  same  thing  happened  to  himself  and 
all  the  saints,  (as  is  soon  hereafter  stated,)  and  to 
those  who  wish  to  be  Christians  it  is  for  this  rea- 
son thus  foretold,  that  they  shall  and  must  suffer 
persecution.       Therefore     you    must    make    your 


82  LUTHER'S   COMMENTARY   ON   THE 

choice.  You  have  two  ways  open  before  you, 
either  towards  heaven  and  eternal  life,  or  towards 
hell;  either  with  Christ  or  with  the  world.  But 
you  must  know  this:  If  you  live  so  that  you  will 
have  a  good  time  here,  and  no  persecution,  then 
you  will  not  get  to  heaven  with  Christ,  and  the 
converse;  and  you  must,  in  short,  either  let  Christ 
and  heaven  go,  or  choose  this,  that  you  will  suffer 
all  manner  of  persecution  and  evil  treatment  in  the 
world.  In  a  word,  he  who  will  have  Christ,  must 
forfeit  personal  ease,  life,  goods,  honor,  the  favor 
of  the  world,  and  not  be  frightened  at  contemptu- 
ous treatment,  ingratitude  or  persecution.  The 
reason  is  this:  The  devil  is  a  wicked,  wrathful 
spirit,  and  neither  can  nor  will  endure  it  that  a  man 
enters  the  kindom  of  God.  If  any  one  undertakes 
to  do  this,  he  throws  himself  in  his  way,  and  stirs 
up  and  tries  all  the  opposition  against  him  that  he 
•can. 

Therefore,  if  von  wish  to  be  a  child  of  God,  get 

!.  . 

ready  for  persecution,  as  the  wise  man  says,  and 

Paul  in  2  Tim.  iii.  12:  "All  that  will  live  godly  in 
Christ  Jesus  shall  suffer  persecution."  x\lso  Christ 
himself:  "The  disciple  is  not  above  his  Master. 
Have  they  persecuted  me?  they  will  also  persecute 
you;"  It  cannot  be  otherwise,  therefore  it  is  said: 
"Blessed  are  those  that  are  persecuted  for  right- 
eousness' sake;"  so  that  one  may  know  with  what 
to  console  himself     For  otherwise  it  is  a  trying, 


SERMON   ON  THE   MOUNT.  83 

unhappy  condition,  outwardly  viewed,  and  has  a 
bad  influence,  to  be  sitting  constantly  in  bodily 
and  pecuniary  danger.  But  when  faith  takes  hold,, 
he  can  lift  himself  above  it  all  and  think:  Now\ 
Christ  has  nevertheless  said  that  I  am  blessed  and 
well  off.  Because  he  has  said  it,  I  let  this  be  my 
comfort  and  it  gives  me  great  delight.  The  word 
shall  enlarge  my  heart — yea,  make  it  greater  than  / 
heaven  and  earth.  For  what  are  all  that  persecute 
me  contrasted  with  this  man  or  his  word  ?  Is  it 
one  or  two  that  are  persecuting  us?  Those  who 
are  on  our  side,  who  encourage,  console:  and  con- 
gratulate us,  are  many  more,  yes  ten  thousand 
angels  to  one  of  them,  together  with  all  the  saints, 
who  side  with  Christ  and  God  himself.  Therefore 
we  must  not  let  this  word  lie  so  cold  and  simple, 
but  inflate  it  well  and  magnify  it,  and  set  it  in  op- 
position to  all  persecution  ;  thus  we  will  see  and 
learn  that  all  our  suffering  is  to  be  despised  as 
nothing  at  all,  in  contrast  with  this  great  consola- 
tion and  eternal  blessing. 

But  he  adds  significantly  this  expression:  "for 
righteousness'  sake  ;  "  to  show  that  it  is  not  enough 
to  be  persecuted  if  this  be  wanting.  For  the 
devil  and  bad  people  must  also  endure  persecution, 
and  one  scoundrel  often  quarrels  with  another,  and 
they  are  not  mutually  friendly  ;  as  one  murderer 
perseautes  another,  a  Turk  makes  war  upon  a 
Tartar,  but  these  are  not  for  that  reason  happy ; 


84  LUTHER'S  com:\ikntary  on  the 

but  it  is  true  only  of  those  who  are  persecuted  for 
righteousness'  sake;  as  also  Peter,  i  Pet.  iv.  15, 
says  :  "Let  no  one  among  you  suffer  as  a  murderer, 
or  thief,  or  evil-doer,"  etc.  Therefore  it  all 
amounts  to  nothing  for  any  one  without  this  [i.  e. , 
righteousness]  to  boast  and  make  an  ado  about 
great  suffering  ;  as  the  graceless  monks  have  misled 
the  poor  people  whom  they  have  led  out  to  punish- 
ment for  their  evil-doing,  and  have  told  them  for 
their  comfort  that  they  were  paying  for  their  sin 
by  their  death.  But  do  you  beware  of  the  death 
that  is  t©  atone  for  your  sin.  For  this  belongs  to 
the  bottom  of  hell.  There  must  first  be  righteous- 
ness and  the  death  of  Christ  the  Lord. 
/  r  Therefore  see  to  it,  that  you  have  in  the  first 
place  a  real  divine  cause  for  the  sake  of  which  you 
must  suffer  persecution,  and  are  really  sure  of  it, 
:  so  that  your  conscience  can  safely  rest  upon  it,  even 
if  the  whole  world  were  opposed  to  you.  There- 
fore, first  of  all,  the  word  of  God  must  be  confidently 
and  firmly  grasped,  so  that  no  doubt  or  hesitation 
can  arise  from  that  source,  x\s,  if  now  the  em- 
peror, bishops  or  princes  wanted  to  forbid  married 
life,  liberty  to  eat,  using  both  forms  in  the  sacra- 
ment, etc.,  and  would  persecute  you  on  that  ac- 
count :  then  you  must  see  to  it,  that  your  heart  is 
sure  of  the  matter  and  firmly  convinced  that  the 
word  of  God  has  made  these  things  free  and*  unfor- 
bidden, yes,  commands  us  to  make  a  serious  matter 


SERMON   ON   THE   MOUNT.  85 

of  them  and  stake  even  life  upon  them.  Thus  you 
can  confidently  say  :  this  cause  is  not  mine,  but  it  is 
that  of  my  Lord  Christ.  For  I  have  not  concocted 
it  out  of  my  own  head,  nor  have  I  undertaken  or 
begun  it  of  my  own  accord,  or  at  the  advice  or  sug- 
gestion of  any  one  else  ;  but  I  have  received  it  from 
the  mouth  of  Christ,  brought  down  and  announced 
from  heaven,  who  never  belies  or  deceives  me,  but 
is  himself  pure  truth  and  righteousness.  Upon  the 
word  of  this  man  I  will  venture  to  suffer,  to  do  and 
leave  undone  whatever  is  befitting,  and  his  word, 
by  itself,  shall  avail  more  to  comfort  and  strengthen 
my  heart,  than  the  raging  and  threatening  of  all 
devils  and  of  the  world  can  avail  to  terrify  me. 

For  what  does  it  amount  to,  if  a  prince  or  em- 
peror is  foolishly  furious  in  his  rage,  and  threatens 
with  sword,  fire  or  the  gallows,  if  my  Saviour  on 
the  contrary,  friendly  communes  with  my  heart 
and  comforts  me  with  these  assurances  that  I  am 
blessed,  and  in  hearty  sympathy  with  my  God  in 
heaven,  and  all  the  heavenly  host  and  holy  beings 
call  me  blessed?  If  my  heart  and  mind  are  in 
such  a  state  that  I  can  sufier  for  the  sake  of  his 
word  and  work,  why  should  I  allow  myself  to  be 
frightened  by  these  wretched  people,  who  indeed 
rage  and  foam  in  hostility  against  God,  but  who 
suddenly  vanish  like  smoke  or  like  poor  soap-bub- 
bles? As  the  prophet  Isaiah  says,  li,  12  sq. :  "I, 
even  I,  am  he  that  comforteth  you  :  who  art  thou. 


86  LUTHER'S  COMMENTARY   ON   THE 

that  thou  shouldest  be  afraid  of  a  man  that  shall 
die,  and  of  the  son  of  man  which  shall  be  made  as 
grass  ;  and  forge ttest  the  Lord  thy  Maker,  that  hath 
stretched  forth  the  heavens  and  laid  the  founda- 
tions of  the  earth,"  etc.,  that  is,  he  is  everlasting 
and  almighty  who  comforts  thee  and  has  pleasure 
in  thee :  when  they  all  shall  have  vanished  he  will 
still  be  sitting  above  there,  and  thou  too.  Why 
will  you  then  care  more  for  the  threatening  and 
fuming  of  a  miserable,  stinking  maggot-bag,  than 
for  this  divine  consolation  and  approbation  ?  You 
should  rather  thank  God,  and  be  heartily  glad  of 
it,  that  you  are  worthy  to  suffer  thus,  as  the  apos- 
tles went  forth  (Acts  v.  41)  "rejoicing  that  they 
were  counted  worthy  to  suffer  shame  for  his  name." 
See,  are  we  not  now  highly  blessed  with  these 
words,  if  we  only  accept  it  with  loving  gratitude? 
for  there  is  no  lack  of  persecution.  And  we  have 
along  with  it  the  great  advantage,  that  our  ene- 
mies themselves  cannot  condemn  our  cause,  and 
must  confess  (no  thanks  to  them  for  it)  that  it  is 
right  and  the  truth  ;  but  there  is  this  wanting  in 
the  matter,  that  we  should  teach  it,  for  they  will 
not  learn  or  accept  from  us,  what  has  never  hap- 
pened or  been  heard  of  before.  Therefore,  what 
we  suffer  on  this  account  is  a  holy,  blessed  suffer- 
ing, as  they  must  themselves  bear  witness,  and  it 
is  now  no  longer  a  human,  but  a  real  devilish  per- 
secution, so  that  they  say  we  must  and  shall  not 


SERMON    ON   THE    MOUNT.  87 

call  it  the  word  of  God,  but  must  hold  our  tongue 
and  not  preach,  unless  we  first  go  and  fall  at  the 
feet  of  the  Pope,  and  submit  to  be  judged  as  it  may 
please  him  and  his  minions. 

Therefore  let  us  suffer,  so  much  the  more  wil- 
lingly and  joyfully,  everything  that  they  can  do 
against  us,  because  we  have  the  strong,  sure  con- 
solation, and  great,  glorious  satisfaction,  that  our 
teaching  and  cause  are  confirmed  by  their  own! 
mouth  ;  besides  that,  we  hear  in  this  place  the  ex-| 
cellent  charming  promise  that  we  shall  be  well 
rewarded  in  heaven,  and  are  to  rejoice  and  exult  in  l\ 
this,  as  those  who  do  not  need  to  look  forward  to 
heaven,  but  have  it  already  ;  and  they  with  their 
persecuting  only  the  more  help  us  thitherward,  yes, 
actually  drive  us  toward  heaven.  Now  see,  whether 
these  simple,  short  words  cannot  give  as  much 
courage  as  the  whole  world  can  do,  and  inspire 
more  comfort  and  joy  than  all  the  suffering  and  tor- 
ment that  our  enemies  can  inflict  upon  us ;  if  we 
do  not  hastily  skim  over  them,  but  heartily  appro- 
priate them  and  duly  consider  them. 

This  we  have  to  say  as  to  the  persecution  that  is 
carried  on  by  actual  violence  and  affects  person  or 
property,  when  Christians  are  seized  and  tortured, 
burned,  hanged  and  massacred  ;  as  happens  now, 
and  has  happened  heretofore.  Beyond  this  there  is 
another  kind  of  persecution  which  is  called  defama- 
tion, disgracing,  putting  to  shame,  which  concerns 


88  LUTHER'S  COMMENTARY  ON   THE 

our  honor  and  good  name,  in  which  way  Christians 
above  all  others  have  to  suffer.  Of  this  Christ  now 
further  treats. 

V.  II.  Blessed  arc  ye,  when  men  shall  revile  you,  and  perse- 
cute you,  and  shall  say  all  maimer  of  evil  against  you  falsely, 
for  my  sake. 

This  is  also  a  great,  severe  persecution,  and  (as 
above  said)  the  real  suffering  of  Christians,  that 
they  are  most  bitterly  and  poisonously  slandered 
and  defamed.  For,  although  other  people  too 
must  suffer  persecution,  so  that  they  are  violently 
and  unjustly  treated  ;  yet  men  are  satisfied  with  al- 
lowing them  to  retain  their  honor  and  good  name. 
This  is  therefore  still  no  real  Christian  suffering. 
For  to  this  it  is  not  enough  that  all  manner  of  tor- 
tures and  torments  are  imposed  upon  them  ;  but 
along  with  this  their  name  must  be  most  shame- 
fulh-  spit  upon  and  slandered,  so  that  the  world 
loudly  boasts,  when  it  murders  the  Christians,  that 
it  has  executed  the  worst  scoundrels,  whom  the 
earth  could  no  longer  carry,  and  that  it  has  done 
God  the  greatest  and  most  acceptable  service,  as 
Christ  says,  John  xvi.  2  ;  so  that  there  is  no  name 
upon  earth  so  slandered  and  disgraced  as  that  of  a 
Christian,  and  no  people  so  bitterly  opposed  and 
attacked  by  such  malicious,  poisonous  tongues  as 
the  Christians. 

They  are  showing  this  now  thoroughly  in  their 
treatment  of  the  dear  gospel  and  its  preachers,  by 


SERMON   ON   THK   MOUNT.  89 

such  slanderous  abuse,  lying,  deception,  evil  arti- 
fices, and  malicious  misrepresentations,  that  one 
would  rather  die  ever  so  often  than  endure  these 
poisonous,  malicious  darts.  Here  comes  the  Pope 
hurling  his  thunderbolts  and  damning  us  under 
nine  hells,  as  children  of  the  very  worst  devil.  In 
like  manner  his  hangers-on,  bishops  and  princes, 
are  raging  and  roaring  with  such  an  abominable 
vilifying  and  reviling  as  to  strike  one  through  and 
through,  so  that  one  would  at  last  have  to  become 
weary,  and  be  no  longer  able  to  endure  it,  if  we 
had  not  a  stronger  and  mightier  consolation  than 
all  their  malice  and  rage  amounts  to.  Therefore 
we  let  them  rage  and  defame,  that  they  may  plague 
themselves  and  have  the  scorching  misery  with 
their  poisonous  insatiable  hatred  and  envy.  But 
we  are  well  satisfied  and  in  good  spirits.  If  they 
are  determined  to  be  very  angry  and. rage,  we  can, 
on  the  other  hand,  laugh  and  be  cheerful. 

Therefore  I  say  again:  Let  him  who  wants  to  be 
a  Christian  know  that  he  must  expect  to  suffer  such 
persecution  from  poisonous,  wicked,  slanderous 
tongues,  especially  where  they  can  do  nothing  with 
their  fists,  that  he  may  let  all  the  world  sharpen 
their  tongues  upon  him,  and  aim  at  him,  sting  and 
strike  him,  and  he  on  the  other  hand  only  defiantly 
despise  all  this,  and  besides  laugh  in  God's  name, 
and  let  them  rage  in  the  name  of  their  god,  the 
devil,  in  the  comfortable  assurance  (as  above  said) 


90  LUTHER'S   COMMENTARY   ON    THE 

that  our  cause  is  right,  aud  is  God's  own,  which 
they  must  themselves  confirm,  although  they  in- 
deed condemn  us,  and  yet  say  it  is  the  truth;  be- 
sides, our  heart  and  conscience  before  God  are  as- 
sured that  we  are  teaching  aright.  For  we  are  not 
teaching  out  of  our  own  head  and  reason  or  wis- 
dom, nor  are  we  seeking  our  own  advantage,  prop- 
erty or  honor  thereby  before  the  world;  but  we 
preach  and  praise  only  God's  word  and  his  doings. 
On  the  other  hand  they,  our  enemies,  glory  in 
nothing  but  their  own  works,  merits  and  holiness, 
and  us,  who  do  not  practice  these  things  with  them, 
they  persecute  on  that  account.  For  they  do  not 
persecute  us  as  if  we  were  adulterers,  robbers  or 
thieves,  etc. ;  they  can  indeed  tolerate  amongst 
them  the  most  desperate  scoundrels  and  villains  ; 
but  they  raise  a  terrible  hue  and  cry,  because  we 
will  not  approve  their  doctrine  and  life,  and  praise 
only  the  gospel,  Christ,  faith  and  really  good  works, 
and  thus  suffer  not  for  ourselves,  but  everything  for 
the  sake  of  Christ  the  Lord.  Therefore  we  will 
sing  the  whole  tune  with  them,  and  we  will  show 
them  that  our  head  is  harder  than  theirs.  For, 
in  a  word,  they  must  let  the  man  alone,  whether 
-they  like  it  or  not. 

V.  12.  Rejoice  and  be  exceeding  glad,  for  great  is  yoior  reward 
in  heaven. 

These  are  surely  sweet,  comforting  words,  that 
ouofht  to   make  our  heart  cheerful  and  courasreous 


SERMON   ON   THE   MOUNT.  9I 

against  all  sorts  of  persecution.  Ought  one  not  to 
regard  as  dearer  and  of  more  account  the  word  and 
consolation  of  the  dear  Lord,  than  that  of  an  impo- 
tent maggot-bag,  or  the  raging,  threatening,  ex- 
communicating, cursing  and  thundering  of  the 
abominable  Pope,  even  if  he  were  to  pour  out  upon 
us  the  very  dregs  and  whole  hell  of  his  wrath  and 
cursing,  like  a  cloudburst ;  because  I  hear  that 
Christ  my  Lord  is  so  heartily  pleased,  and  orders  me 
to  be  myself  happy  along  with  it,  besides  he  prom- 
ises me  such  an  excellent  reward,  that  the  kingdom 
of  heaven  shall  be  mine  and  everything  that  Christ 
has,  along  with  all  saints  and  all  Christendom;  in 
short,  such  a  treasure  and  consolation  that  I  ought 
not  to  exchange  it  for  all  the  world's  possessions, 
joy  and  music,  although  every  leaf  and  blade  of 
grass  were  a  tongue  that  sang  my  praises.  For 
here  it  is  not  a  Christian  that  calls  one  blessed,  yes, 
not  an  angel,  but  the  Lord  of  all  the  angels,  at 
whose  feet  both  they  and  all  creatures  must  fall 
and  offer  supplication.  Therefore  they,  along  with 
all  other  creatures,  even  the  very  leaves  and  grass, 
must  cheerfully  join  in  singing  about  me  and  danc- 
ing in  my  praise. 

And  what  on  the  other  hand  are  they  who  slan- 
der and  curse  me  but  mere  nits  and  lousy  fellows 
(pardon  the  expression),  yes,  much  more  infamous 
than  can  be  told.  Even  if  all  creatures,  the  leaves 
and  blades  of  grass  in  the  forest,  and  the  grains  of 


92  LUTHER'S   COMMENTARY  ON   THE 

sand  along-  the  sea-shore,  were  so  many  tongnes  to 
rebnke  and  annihilate  them,  what  would  all  that 
be  in  contrast  with  the  single  word  of  this  man? 
For  his  voice  sounds  so  clearly  that  heaven  and 
earth  must  be  filled  and  resound  with  it,  whilst  on 
the  other  hand  the  slobbery,  hoarse  scratching  and 
coughino-  of  his  enemies  are  no  longer  heard. 

See,  thus  we  ought  to  learn  a  little  how  to  use 
and  take  advantage  of  these  words,  that  do  not 
stand  here  in  vain,  but  were  spoken  and  written 
to  strengthen  and  comfort  us,  with  which  he  as 
our  dear  Master  and  faithful  Shepherd  or  Bishop, 
equips  us  to  be  un terrified  and  well  prepared  to  suf- 
fer, if  they  impose  upon  us  all  manner  of  torment 
and  misfortune  for  his  sake,  both  by  words  and 
deeds,  and  that  we  may  despise  all  that  is  offensive 
to  us,  and  condemn  it  despite  our  reason  and  heart. 

For,  if  we  are  led  by  our  own  thoughts  and  feel- 
ings, we  have  a  hard  time  of  it,  and  it  hurts  that  one 
should  serve,  help,  advise  and  benefit  the  world  and 
everybody,  and  get  no  thanks  for  it  but  the  very 
worst,  most  bitter  hatred,  and  cursed,  poisonous 
tongues,  so  that,  if  flesh  and  blood  were  to  rule 
here,  it  would  soon  say:  If  I  am  to  get  nothing 
else  for  this,  then  let  who  will  cling  to  the  gospel 
and  be  a  Christian,  and  let  the  devil  henceforth 
help  the  world,  if  it  will  have  it  so.  Hence  too 
everybody  is  now  complaining  and  crying — the 
gospel  is  making  much  discord,  strife  and  disturb- 


SERMON   ON  THE   MOUNT.  93 

ance  in  the  world,  and  everything  is  worse  since  it 
has  been  published  than  it  was  before,  when  every- 
thing- moved  along  quietly,  and  there  was  no  per- 
secution, and  the  people  lived  together  as  good 
friends  and  neighbors. 

But  this  is  what  it  means:  If  you  will  not  have 
the  gospel  or  be  a  Christian,  then  go  and  be  a 
worldling,,  and  nobody  will  persecute  you,  and  you 
will  be  a  friend  of  the  world.  But  if  you  will  have 
the  gospel  and  Christ,  then  you  must  expect  to 
have  trouble,  contention  and  persecution  wherever 
you  go.  Reason:  because  the  devil  won't  allow  it 
to  be  otherwise,  or  cease  to  egg  the  people  on 
against  the  gospel,  so  that  all  the  world  is  incensed 
against  it;  just  as  now  farmers,  citizens,  noblemen, 
princes  and  lords,  who  are  hostile  to  the  gospel  from 
sheer  wantonness,  and  do  not  themselves  know 
why. 

Therefore  I  make  this  reply  to  these  idle  talkers 
and  grumblers:  There  neither  can  nor  ought  to  be 
a  peaceful,  quiet  state  of  things.  For  how  could  it 
be  so  where  the  devil  is  ruling,  and  is  a  deadly 
enemy  to  the  gospel?  And  this,  indeed,  not  with- 
out reason,  for  it  hurts  him  in  his  kingdom,  so 
that  he  feels  it;  and  if  he  would  let  it  move  on  un- 
hindered, his  kingdom  would  soon  be  totally  de- 
stroyed. But  if  he  is  to  resist  and  hinder  it,  then 
he  must  rally  all  his  art  and  power,  and  stir  up 
against  it  whatever  he  can.     Therefore  do  not  hope 


94  LUTHER'S   COMMENTARY   ON    THE 

for  any  peace  and  quietness  as  long  as  Christ  and 
his  gospel  are  in  the  midst  of  the  devil's  kingdom. 
And  woe  upon  the  pleasant  and  comfortable  time 
that  used  to  be,  and  upon  those  who  now  wish  to 
have  it  back  again!  For  this  is  a  sure  sign  that 
the  devil  is  ruling  wath  great  power,  and  no  Christ 
is  here;  as  I,  alas!  am  concerned,  lest  it  be  so  again, 
and  the  gospel  be  taken  away  from  us  Germans  all 
too  soon,  which  is  what  these  noisy  fellows  are 
stru<2:o:lino^  for. 

But  we  have  this  assurance,  that  it  is  not  our 
fault  that  things  are  not  going  right.  For  we 
wcdild  be  heartily  glad  if  everything  went  right, 
and  have  done  our  part  by  teaching,  exhorting, 
beseeching,  entreating  and  yielding,  even  towards 
our  enemies,  offering  them  peace,  and  everything 
that  we  ought  to  do;  yet  we  accomplish  nothing, 
except  that  they  persecute,  slander  and  abuse  us 
most  shamefully,  and  cannot  cease  until  they  may 
cool  their  rage  in  our  blood.  As  it  will  not  there- 
fore be  otherwise,  we  let  them  go  on  at  last  with 
their  threatening,  raging  and  defaming,  and  take 
to  ourselves  the  comfort  of  which  we  have  heard, 
assured,  that  they  cannot  accomplish  what  they 
desire  unless  they  first  have  hurled  Christ  from 
heaven,  and  made  him,  with  all  that  he  has  said, 
a  liar. 

^^ For  thus  persecuted  they  the  prophets  that  were  before  youy 

You  are  not  alone  (he  means  to  say)  in  suflfering 


SERMON   ON   THE    MOUNT.  95 

thus.  Look  about  you  and  couut  backward  to  all 
the  holy  fathers  that  ever  lived  before  you,  aud  you 
will  fiud  that  they  were  served  the  same  way.  What 
special  treatmeut  do  you  expect?  Is  he  to  chauge 
his  plau  ou  your  account?  He  had  to  suffer  it  in 
the  case  of  his  dear  patriarchs  and  prophets,  that 
they  were  persecuted  and  slain,  besides  being  per- 
secuted and  traduced  by  everybody,  and  made  the 
mock  of  the  world,  as  we  see  in  the  Scriptures, 
that  it  was  a  common  proverb,  if  one  wishes  to 
name  a  prophet,  one  names  for  them  a  fool;  as  in 
the  history  of  Jehu,  2  K.  ix.  ii,  they  said  of  a 
prophet:  "Wherefore  came  this  mad  fellow  to 
thee?"  And  Isaiah  shows,  Ivii.  4,  how  they 
"made  a  wide  mouth  and  drew  out  the  tongue" 
against  him.  But  what  did  they  gain  thereby? 
For  now  the  dear  prophets  and  saints  have  honor 
and  praise  in  all  the  world,  and  besides  are  ruling 
forever  with  Christ  the  Lord;  but  they  are  an 
abominable  stench  and  are  accursed.  This  you  are 
to  expect  for  yourselves  (says  Christ)  assuredly,  that 
you  shall  be  rewarded  as  they  are,  only  more  abun- 
dantly and  gloriously  than  you  can  believe,  or  even 
dare  to  desire.  For  you  belong  to  the  same  com- 
pany. 

See,  this  is  surely  an  excellent,  precious  Preacher 
and  faithful  Master,  who  omits  nothing  that  serves 
to  strengthen  and  console,  both  byword  and  prom- 
ise, besides  by  the  example  and  testimony  of  all  the 


96  LUTHER'S   COMMENTARY  ON   THE 

saints  and  of  himself;  and  with  this  a<:^ree  all  the 
angels  in  heaven  and  all  creatnres.  What  more, 
then,  should  we  have  and  desire?  Should  we  not 
in  consideration  of  such  consolation,  for  his  sake 
patiently  endure  the  wrath  and  insolence  of  the 
world  and  the  devil?  What  would  we  do,  if  we 
had  not  a  righteous  divine  cause,  and  such  excel- 
lent assurances,  and  still  had  to  suffer  like  other 
people  who  have  no  consolation?  For  it  cannot  be 
in  the  world  that  one  need  not  suffer  anything,  and 
there  must  be  (as  above  said)  some  suffering  on 
account  of  the  gospel,  that  the  pious  may  thereby 
be  tested  and  helped  to  their  promised  consolation, 
joy  and  blessedness;  but  the  wicked  and  despisers 
or  enemies  of  the  gospel  be  punished  and  damned. 
Thus,  now,  has  Christ  hitherto  prepared  and  in- 
structed his  Christians,  how  they  are  to  live  and 
suffer  in  the  world,  and  especially  those  who  are 
to  hold  public  office  in  the  Church;  although  even 
aside  from  this,  every  Christian  ought  to  be  always 
ready  to  stand  by  himself,  where  it  is  necessary,  to 
confess  his  Lord,  and  to  represent  his  faith,  and  be 
always  ready-armed  against  the  world,  the  devil, 
the  mob,  and  whatever  may  be  arrayed  against  him. 
(^^Now  he  goes  further,  and  means  to  commit  to  them 
the  office,  and  teach  them  how  to  administer  it; 
afterward  also  to  lay  upon  their  lips  what  and  how 
they  are  to  preach.  For  with  these  characteristics 
a  Christian  is  entirely  perfect  if  he  personally  lives 


SERMON   ON   THE   MOUNT.  97 

right  and  suffers  variously  because  of  this,  if  he 
afterwards  also  properly  administers  his  office,  in 
which  he  is  to  serve  and  help  others..  Thus  he 
now  adds: 

V.  13.  Ve  are  the  salt  of  the  earth;  but  if  the  salt  have  lost 
his  savor,  ivhereivith  shall  it  be  salted?  it  is  thenceforth  good 
for  nothing,  but  to  be  cast  out,  and  to  be  trodden  under  foot  of 
men. 

With  the  word  salt  he  indicates  (as  above  said) 
what  their  office  is  to  be.  For  salt  is  not  salt  for 
itself;  it  cannot  salt  itself;  but  this  is  the  use  of  it, 
that  one  salts  meat  with  it,  and  other  things  needed 
in  the  kitchen,  so  that  they  retain  their  taste,  re- 
main fresh,  and  do  not  decay.  So,  says  he'.  Ye  are 
also  salt;  not  that  which  belongs  to  the  kitchen, 
but  that  with  which  this  flesh,  which  is  the  whole 
world,  may  be  salted.  This  is  indeed  a  glorious 
office,  and  a  great,  excellent  honor,  that  God 
should  call  them  his  salt,  and  adds,  that  they  are 
to  salt  everything  that  is  upon  earth.  But  to  be 
this  a  man  is  needed,  who  is  ready,  as  Christ  has 
hitherto  taught,  to  be  poor,  wretched,  thirsty, 
ineek,  etc.,  and  to  suffer  all  kinds  of  persecution, 
reviling  and  defamation.  If  this  be  wanting,  the 
man  will  never  be  a  preacher  who  will  do  the  riglit 
kind  of  salting,  but  he  will  be  a  savorless  salt,  that 
is  of  no  manner  of  use. 

For  it  is  asking  a  great  deal,  and  heaping  it  on 
too  heavily,  that  the  poor  fishermen  or  any  poor 
7 


98  LUTHER'S   COMMENTARY  ON   THE 

despised  man  should  be  called  before  God  a  salt  of 
the  earth,  and  undertake  to  lay  hold  and  salt 
everything  that  is  of  human  kind  upon  earth. 
Reason  and  nature  cannot  do  it;  for  it  grows  weary 
of  it,  and  cannot  bear  that  it  must  get  from  it  only 
disgrace,  shame  and  misfortune,  and  would  soon 
say:  Let  the  devil  salt  the  world  for  me.  Tliere- 
fore  our  holy  fathers,  bishops,  monks  and  hermits 
have  acted  shrewdly  in  neglecting  preaching  and 
attending  to  otlier  matters,  or  have  withdrawn  from 
intercourse  with  the  people;  for  they  saw  that  it  costs 
too  much  to  sit  in  constant  danger  of  losing  honor, 
property  and  life,  and  they  thought,  we  will  hand 
it  over  to  others,  and  meanwhile  creep  into  corn- 
ers and  serve  God,  having  a  good  time.  Hence  it 
is  a  difficult  matter  to  be  an  apostle  or  preacher, 
and  fill  such  an  office;  yes,  impossible,  judging  ac- 
cording to  flesh  and  blood.  But  there  must  be 
such  people  as  do  it  willingly  for  the  sake  of  God 
and  Christ  the  Lord,  who  does  not  wish  to  force 
any  one  to  it  or  drive  him  with  commands.  For 
to  be  a  Christian  demands  a  willing  heart;  he  who 
does  not  heartily  desire  it  had  better  let  it  alone. 

But  our  joyful  and  defiant  confidence  is  this, 
when  we  are  in  trouble,  the  world  and  the  devil 
looking  askance  at  us,  and  doing  us  all  the  harm 
they  can,  that  he  says  to  us:  Ye  are  the  salt  of  the 
earth.  When  this  word  shines  into  the  heart,  so 
that  a  man  can  rely  upon  it,  and  be  absolutely  sure 


SERMON   ON   THE   MOUNT.  99 

that  he  is  God's  salt,  then  let  him  be  wrathful  and 
malicious  who  will  not  laugh.  I  can  be  more  con- 
fident and  boast  more  upon  his  single  word  than 
they  upon  all  their  power,  swords  and  guns.  For 
because  he  recognizes  me  as  being  that,  and  gives 
the  evidence  of  it  through  his  word,  all  the  angels 
in  heaven,  yes,  sun  and  moon,  together  with  all 
creatures,  must  confirm  it  and  stand  by  us  against 
the  world  and  the  devil.  And  even  if  that  were 
not  so,  we  would  still  have  enough  in  his  single 
word,  that  he  thus  names  and  baptizes  us.  That 
they  must  let  stand;  and  we  will  surely  be  before 
them  in  honor  as  long  as  Christ  and  his  word  en- 
dures. 

Now  it  is  easy  to  understand  how  it  is  with  this 
salting,  namely,  that  one  must  stand  up  and  say: 
everything  that  is  born  and  lives  upon  earth,  is  of 
no  account,  it  is  rotten  and  corrupt  before  God. 
For,  because  he  says  bluntly  and  plainly,  they  shall 
be  a  salt  of  the  earth,  that  is,  as  to  everything 
that  the  world  is;  then  it  must  follow,  that  every- 
thing that  is  in  the  world,  and  is  called  flesh,  or 
mankind,  must  be  rebuked  and  thoroughly  salted, 
so  that  we  condemn  the  sanctity,  the  wisdom  and 
the  divine  worship  of  all  the  world,  self-devised, 
aside  from  the  word  of  God,  as  coming  from  the 
devil  and  belonging  to  the  pit  of  hell,  if  it  do  not 
hold  to  Christ  alone. 

This  is  then  a  harsh  style  of  preaching;  it  makes 


TOO  LUTHER'S   COMMENTARY   ON   THE 

US  disagreeable  to  the  world,  and  deserves  that  men 
get  angry  at  us  and  strike  us  in  the  month.  For 
the  world  could  easily  endure  that  we  preach  aright 
about  Christ  and  all  the  articles  of  the  faith;  but  if 
we  want  to  lay  hold  of  them  and  salt  them  by  show- 
ing that  their  wisdom  and  sanctity  are  of  no  ac- 
count, yes,  are  blind  and  damned,  this  it  cannot  and 
will  not  endure,  and  it  charges  the  preachers  with 
not  being  able  to  do  anything  but  scolding  and 
biting;  it  blames  us  with  having  disturbed  society 
and  created  discord,  with  having  maligned  the 
clergy  and  good  works. 

But  what  can  we  do  about  it?  If  we  are  to  salt, 
it  must  bite.  And  although  they  denounce  us 
as  biters,  we  know  that  it  has  to  be  so,  and  Christ 
has  ordered  this,  and  he  means  that  the  salt  shall 
be  sharp  and  bite  away,  as  we  shall  hear.  So  St. 
Paul  also  does  constantly;  he  rebukes  the  whole 
world  and  denounces  all  its  living  and  acting,  if 
there  be  no  faith  in  Christ;  and  Christ  says,  John 
xvi.  8,  "when  the  Holy  Ghost  comes,  he  shall  re- 
prove the  world  of  sin,"  etc.,  that  is,  he  shall 
attack  ever3-thing  that  he  finds  in  the  world,  shall 
make  no  exception  or  difference,  shall  not  rebuke 
some  and  praise  others,  or  punish  only  thieves  and 
scoundrels:  but  he  will  seize  all,  all  in  a  mass,  one 
with  another,  whether  one  be  great,  small,  pious, 
wise,  holy,  or  whatever  he  may  be;  in  short,  every- 
thing that  is  not  Christ.     For  the  Holy  Ghost  does 


SERMON   ON   THE   MOUNT.  lOI 

not  need  to  come  into  the  world  or  send  preachers 
into  the  world  that  he  may  exhibit  and  punish 
outwardly  gross  sins,  adultery,  murder,  etc.,  which 
the  world  itself  can  very  well  know  and  punish; 
but  that  which  it  regards  as  the  most  precious,  and 
in  which  it  is  at  its  best,  claiming  to  be  pious  and 
holy,  and  meaning  thereby  to  serve  God. 

Therefore  it  is  all  wrong,  that  some  now  sophis- 
tically  assert  that  it  is  enough  that  a  preacher  tell 
every  one  what  is  right,  and  simply  preach  the  gos- 
pel, but  that  one  dare  not  touch  the  Pope,  the  bish- 
ops, princes  and  other  ranks  or  persons,  whereby 
much  discord  and  contention  are  occasioned;  but 
the  real  meaning  is:  If  you  will  preach  the  gospel 
and  be  of  use  to  the  people,  you  must  be  sharp  and 
rub  the  salt  into  the  wounds,  that  is,  must  show 
the  opposite  and  rebuke  what  is  not  right,  as  n6w 
the  mass,  monkery,  indulgences,  etc.,  and  every- 
thing that  is  connected  with  them,  so  that  these 
scandals  are  removed  and  no  one  is  thereby  de- 
ceived. Therefore  we  must  keep  on  here  with  our 
salting,  that  we  may  protest  and  leave  no  room  for 
its  coming  back  again  or  being  sneakingly  intro- 
duced; for  this  will  happen,  if  the  salting  is  not 
diligently  kept  up,  as  used  to  be  the  case  in  Chris- 
tendom, so  that  miserable  rotten  human  teaching 
ruled  and  ruined  everything ;  which  would  not 
have  been  the  case,  if  the  salt  had  remained.  For 
there  would  have  been  no  lack  of  sound  doctrine, 


I02  LUTHER'S   COMMENTARY   ON   THE 

because  by  the  grace  of  God  still  the  Scriptures, 
the  gospel,  the  sacraments,  the  pulpits  remained  in 
the  Church,  if  only  the  bishops  and  preachers  had 
attended  to  this,  and  had  employed  these  means  for 
salting  with  them  whatever  is  of  the  old  Adam. 

Therefore  Christ  here  exhorts  and  warns  the  dis- 
ciples so  diligently  that  they  see  to  it  that  this  salt- 
ing is  always  attended  to,  and  says:  If  the  salt  have 
lost  his  savor,  wherewith  shall  it  then  be  salted? 
Salt  that  has  lost  its  savor  means  that  which  has 
lost  its  strength  and  sharpness,  and  no  longer  sea- 
sons or  bites;  that  is,  when  the  office  in  Christen- 
dom deteriorates  so  that  one  ceases  to  reprove  the 
people,  and  does  not  show  them  their  misery  and 
their  inability,  nor  insist  upon  repentance  and  self- 
knowledge,  lets  them  live  along  as  if  they  were 
pious  and  all  right,  and  thus  allows  their  wrong 
notions  of  self-righteousness  and  self-chosen  wor- 
ship to  prevail  so  long,  until  the  true  doctrine  con- 
cerning faith  is  entirely  wrecked,  and  Christ  is  lost, 
and  things  come  to  such  a  pass  that  there  is  no 
help  for  it. 

This  he  foresaw  as  here  intimated,  and  he  pre- 
dicted the  future  danger,  even  the  injury  and  cor- 
ruption of  Christendom,  that  this  salting  or  official 
rebuking  would  be  neglected,  and  instead  of  it 
there  would  arise  a  swarm  of  parties  and  sects, 
when  every  one  would  herald  his  own  hobby  as  a 
true  doctrine  and  worship,  when  all  this  is  nothing 


SERMON    ON    THE    MOUNT.  IO3 

else  than  worldy,  carnal  notions,  originating  in  our 
own  head  and  reason,  wherewith  we.  tickle  our- 
selves and  thus  actually  rot  in  them,  as  in  a  mass 
of  natural,  stinking,  rotten  flesh,  upon  which  salt- 
ing and  rebuking  are  thrown  away. 

From  this  you  see  how  much  importance  is  at- 
tached to  this  matter,  so  that  Christ  with  good 
reason  treats  of  it  here,  before  all  the  rest,  and 
commends  it  so  earnestly.  For  without  this 
Christendom  cannot  exist,  and  Christ  cannot  en- 
dure, nor  can  there  be  proper  thinking  or  living: 
so  that  there  is  indeed  no  great  injury  or  corruption 
of  Christendom,  except  where  the  salt,  wherewith 
everything  else  should  be  seasoned  and  salted,  has 
lost  its  savor.  And  this  happens  so  easily.  For  it 
is  a  poison  of  such  a  kind  that  it  is  pleasant  to  take, 
and  exactly  suits  the  old  Adam.  For  he  does  not 
like  to  stand  in  such  danger,  risk  life  and  limb  or 
suffer  persecution,  disgrace  and  defamation. 

Hence  our  bishops  and  clergy  are  the  shrewdest 
people  upon  earth,  in  this  matter,  (though  they  are 
not  good  enough  to  be  called  salt  that  has  lost  its 
savor,  but  are  the  very  devil  himself,  for  they  do 
not  at  all  attend  to  their  bishop's  office,  but 
are  themselves  the  greatest  persecutors);  for  they 
preach  in  such  a  way,  as  to  keep  out  of  danger, 
and  have  money  and  property,  besides  honor  and 
power;  for  whoever  has  to  rebuke  the  world  at  large, 
emperors,  kings,  princes,   wise  men,  learned  men, 


I04  LUTHER'S   COMMENTARY   ON    THE 

and  say  that  their  way  of  living  is  damned  before 
God,  he  must  have  his  head  taken  off.  But  if  I  act 
the  hypocrite  before  them,  and  say  they  are  all 
right,  then  I  go  scot  free,  keep  my  favor  and  honor, 
etc.,  and  meantime  flatter. myself  that  I  mean  nev- 
ertheless along  with  this  to  preach  the  gospel.  But 
despite  all  that,  I  have  become  salt  that  has  lost  its 
savor.  For  in  that  way  I  let  the  people  stick  in 
their  own  old  crazy  notion  and  carnality,  so  that 
they  go  to  the  devil,  and  I  at  the  head  of  them. 

This  ofBce  thus  encounters  many  temptations 
and  hindrances,  both  on  the  right  and  left,  so  that 
many  keep  silence  either  through  fear  of  the  danger 
of  harm  and  persecution,  or  for  the  sake  of  honor, 
property  or  enjoyment.  Besides,  we  are  weak, 
lazy  and  averse  to  this  duty,  so  that  we  are  easily 
led  to  neglect  it,  and  grow  weary,  when  we  see 
that  things  do  not  go  as  we  like,  and  it  looks  as 
though  it  were  of  no  use,  and  the  people  act  con- 
temptuously, yes,  even  become  worse  the  more  we 
rebuke  them. 

Therefore  we  must  be  firmly  set  against  all  this, 
and  have  respect  only  to  the  command  of  Christ, 
who  imposes  this  office  upon  us,  and  means  that 
we  are  to  open  our  mouths  promptly,  and  rebuke 
what  is  to  be  rebuked;  paying  no  attention  to  our 
own  danger,  inconvenience  or  advantage  and  en- 
joyment, neither  to  the  malice  and  contempt  of 
other  people,  and  take  comfort  from  the  fact  that 


SERMON   ON   THE   MOUNT.  IO5 

te  makes  us  his  salt,  and  will  support  us  in  doing 
our  duty.  And  he  commands  us  confidently  to 
salt,  without  giving  heed  to  it  or  allowing  our- 
selves to  be  alarmed  about  it,  whether  the  world 
will  not  endure  it,  and  consequently  persecute  us; 
nor  are  we  to  despair  although,  as  we  think,  we 
are  accomplishing  nothing.  For  what  he  com- 
mands us  to  do,  we  should  be  pleased  and  satisfied 
with,  and  let  him  decide  what  and  how  much  he 
may  accomplish  through  us.  If  the  people  will 
not  hear  or  accept  it,  we  are  nevertheless  salt,  and 
have  done  our  official  duty.  Then  we  can  with  all 
honor  and  cheerfulness  stand  before  the  bar  of  God 
and  testify  that  we  have  faithfully  told  every  man 
his  duty,  and  have  stuck  nothing  under  the  bench, 
so  that  they  have  no  excuse,  as  if  they  did  not  un- 
derstand, and  it  had  not  been  told  them. 

But  those  who  allow  themselves  to  be  scared,  and 
are  silent  for  the  sake  of  favor,  honor  or  worldly 
good,  they  will  have  at  the  last  day  to  hear  it  said 
of  them:  This  was  our  preacher,  and  he  did  not 
tell  us  of  it;  and  he  will  not  excuse  them,  although 
they  say:  Lord,  they  would  not  hear.  For  Christ 
will  say  in  reply:  Do  you  not  know  that  I  com- 
manded you  to  salt,  and  diligently  warned  you  to 
do  it;  ought  you  not  to  have  feared  my  word  more 
than  them?  This  ought  in  all  conscience  to  alarm 
us.  For  here  you  hear  the  sentence  that  he  pro- 
nounces upon  all  such  salt  that  has  lost  its  savor, 
and  says: 


I06  LUTHER'S  COMMENTARY   ON   THE 

V.  13.  ''It  is  thenceforth  good  for  nothing,  but  to  be  cast  out 
and  to  be  trodden  underfoot  of  men." 

That  is  as  much  as  to  say:  They  shall  not  have 
a  good  time  of  it  even  here  upon  earth,  but  shall 
be  completely  rejected  by  Christ  as  those  who  no 
longer  belong  to  him,  and  shall  never  be  his 
preachers  nor  belong  to  Christendom,  wholly  cast 
out  and  robbed  of  all  fellowship  in  heaven  and  with 
all  saints;  although  they  may  retain  the  name,  and 
are  held  in  high  honor  by  the  people  as  the  best 
preachers  and  holiest  people  upon  earth;  as  was  the 
case  in  the  papacy  at  the  time  when  it  was  the 
most  pious  and  holy,  (not  as  now,  when  it  has 
grown  to  be  a  worldly  imperialism  and  a  spiritual 
devils'  government,)  when  the  pope  himself 
preached  and  ruled  the  churches,  and  had  every- 
thing admirably  arranged,  and  brought  under  set- 
tled rules  and  regulations,  (as  St.  Gregory  did,  and 
some  before  and  after  him,)  which  all  the  world 
held  to  be  the  best  government,  and  the  holiest 
form  of  worship  that  could  be  established  upon 
earth,  and  yet  it  was  all  of  no  account. 

For  there  was  no  salt  there,  by  which  this  should 
have  been  brought  to  the  test  of  the  word  of  God, 
and  should  have  been  rebuked,  as  being  our  own 
self-devised  holiness ;  but  all  the  world  praised 
and  sanctioned  it,  and  thus  gave  encouragement 
to  those  who  were  arrogantly  presumptuous  and 
trusted  in  it,  as  if  they  were  leading  a  truly  blessed 


SERMON   ON   THE   MOUNT.  I07 

life  and  were  a  holy  class;  as  it  also  praises  and  ex- 
alts St.  Gregory  himself,  so  that,  although  he  was 
a  holy  man  (as  I  regard  him)  yet  he  accomplished 
no  good  b}'^  his  teaching,  and  yet  made  so  fair  a 
show  that  no  one  can  find  fault  with  it,  so  that,  if 
they  could  now  bring  back  matters  and  restore 
them  to  what  they  were,  nobody  would  dare  say  a 
word  against  it,  or  he  would  have  to  be  called  the 
vilest  heretic  that  ever  was. 

This  is  now  one  part  of  the  warning,  namely,  if 
the  salt  have  lost  its  savor  it  is  no  longer  of  any 
use.  The  other  part  sounds  still  more  terrible, 
when  he  pronounces  the  sentence  upon  it,  that  we 
are  to  let  it  be  "cast  out  and  trodden  under  foot  of 
men."  If  the  true  salt,  that  is  the  true  interpre- 
tation of  Scripture,  has  disappeared,  by  which  the 
whole  world  should  be  rebuked,  and  which  should 
let  nothing  avail  but  only  simple  faith  in  Christ, 
then  it  is  all  over,  and  all  our  teaching  and  re- 
buking does  no  more  good.  For  God  has  already 
rejected  and  damned  both  the  teaching  and  the  liv- 
ing, the  master  and  the  pupil. 

In  short,  if  this  point  concerning  Christ  be  not  in- 
sisted upon,  that  we  are  justified  and  saved  through 
him  alone,  and  if  we  do  not  hold  all  else,  aside  from 
him  as  damned,  all  resistance  and  restraint  is  at  an 
end,  yes,  there  is  no  measure  or  limit  of  all  heresy 
and  error,  of  all  sects  and  parties,  when  everybody 
invents  and  scatters  abroad  something  peculiar  of 


I08  LUTHER'S  COMMENTARY   ON   THE 

his  own;  as  used  to  be  the  case  among  us  under  the 
Pope,  when  no  monk  could  have  a  dream  without 
dragging  it  into  the  pulpit,  and  making  a  special 
divine  service  out  of  it,  and  no  lies  were  so  shame- 
ful that  they  were  not  accepted,  if  only  any  one 
ventured  to  take  them  into  the  pulpit;  until  at  last 
things  went  so  far  that  not  only  Christ  was  lost, 
but  God  besides,  and  they  themselves  believed 
hardly  a  single  article  of  the  faith  any  more,  so  that 
I  may  say  that  in  a  hundred  years  there  were  few 
Popes  that  believed  a  single  article;  just  as  it  is  now 
in  German  countries,  among  those  with  whom  the 
article  concerning  Christ  has  disappeared  and  one 
factious  party  and  error  after  the  other  has  arisen : 
when  one  denies  the  sacrament,  another  baptism 
and  other  articles,  and  many  become  altogether 
Epicurean,  who  believe  nothing  at  all,  just  like  the 
Popes  and  their  cardinals  at  Rome,  and  so  at  last 
become  nothing  but  swine  and  kine,  and  die  like 
these. 

Therefore,  I  have  always  exhorted,  just  as  Christ 
here  does,  that  the  salt  remain  salt,  and  lose  not  its 
savor,  that  is,  that  we  urgently  insist  upon  the 
principal  article  of  the  faith.  For  if  this  be  ne- 
glected, not  one  part  can  rightly  remain,  and  all  is 
lost;  there  is  no  faith  or  understanding  any  more, 
so  that  no  one  can  give  right  instruction  or  advice. 
In  short,  one  must  let  everybody  trample  upon 
him,  that  is  (as  above  said,)  no  bacchanalian  or 


SERMON   ON   THE   MOUNT.  109 

jackass  is  so  contemptible,  but  that  if  he  can  only 
invent  something  new,  everybody  will  run  after  him 
and  believe  it.  For  what  have  not  the  abominable 
monks  hitherto  dared  brazenfacedly  to  preach,  and 
beguile  the  people  with  their  brotherhoods,  little 
prayers,  rosaries,  yes,  with  their  scabby  hoods,  that 
they  put  upon  the  dead,  and  therewith  promise 
them  heaven?  What  is  that  else,  than  to  let  every 
body  trample  upon  you,  and  be  at  the  mercy  of 
every  preacher  of  lies?  This  comes  from  the  devil's 
getting  possession  of  the  heart  and  totally  ruining 
it  with  his  rotten,  damnable  doctrines  and  super- 
stition, so  that  Christ  is  gone,  and  the  knowledge 
of  him  is  lost. 

For  if  I  cling  to  this,  that  Christ  alone  is  my 
righteousness  and  holiness,  no  monk  will  ever  per- 
sua4e  or  mislead  me  by  his  hood,  rosary,  this  or  that 
work  and  childish  human  notion.  For  through 
faith  I  am  a  judge  of  all  imaginable  conditions  and 
ways  of  living,  so  that  I  can  condemn  everything 
that  offers  to  show  me  anything  else  that  is  to  avail 
before  God.  But  if  I  neglect  this,  and  let  the 
treasure  go,  and  am  instructed  to  seek  elsewhere 
and  otherwise  to  be  pious,  to  conciliate  God  and 
atone  for  sin,  then  I  am  already  prepared  for  all 
sorts  of  snares  and  nets  of  the  devil,  and  to  let 
myself  be  led  as  he  pleases;  then  presently  comes 
some  one  who  preaches  to  me:  If  you  want  to  be 
pious  and  serve  God,   then  put  on  a  hood,  pray 


no  LUTHER'S   COMMENTARY  ON   THE 

daily  so  many  rosaries,  burn  so  many  little  candles 
to  St.  Anna:  then  I  fall  in  with  this  like  a  blind 
man  and  everybody's  fool  and  prisoner,  and  do 
everything  I  am  told,  so  completely  that  I  cannot 
defend  myself  from  even  the  most  trifling  mistake. 
See,  Christ  has  himself  here  foretold  this,  and 
given  warning  that  so  it  would  be;  and  no  one  Has 
ever  lived  who  knew  just  how  to  be  on  his  guard 
against  it.  And  if  we  are  not  now  wide  awake, 
and  do  not  take  good  care  that  we  firmly  hold  this 
article,  then  it  will  happen  to  us  also,  that  we  hold 
no  article  properly  and  purely,  nor  cease  to  err  and 
create  factious  parties  until  it  is  all  over,  and  no 
preaching  or  teaching  will  be  of  use  any  more,  but 
we  shall  stay  swine  and  kine;  as  it  is,  alas!  already 
among  the  great  mass,  because  of  our  despising  the 
gospel  and  being  ungrateful  for  it. 

V.  14,  15.  Ye  are  the  light  of  the  world.  A  city  that  is  set  on 
a  hill  cannot  be  hid.  Neither  do  men  light  a  candle  and  put  it 
wider  a  bushel^  but  on  a  candle-stick,  and  it  giveth  light  unto 
all  that  are  in  the  house. 

This  is  the  other  part  of  the  office  which  he  com- 
mits to  the  dear  apostles;  that  they  are  to  be  called, 
and  to  be  a  light  of  the  world,  namely  to  instruct 
souls  and  point  them  to  eternal  life;  by  this  he  sub- 
jects the  whole  world  to  the  apostles,  that  it  is  to 
be  and  must  be  enlightened  through  them,  and 
concludes  that  it  all,  with  everything  that  it  can 
do,  is  nothing  but  darkness  and  blindness.     For  if 


SERMON    ON   THE    MOUNT.  Ill 

it  without  this  had  a  light  that  could  enlighten  it, 
(as  it  indeed  thinks  it  has,)  why  did  he  need  the 
apostles  for  this?  Now  see,  if  this  is  not  a  high, 
excellent  office,  and  an  honor  above  all  honor,  that 
everybody  in  the  world,  whether  called  kings, 
princes,  lords,  learned  men,  wise  men,  holy  men, 
must  sit  down,  and  the  apostles  stand  up,  and  all 
must  let  their  wisdom,  holiness,  etc.,  be  rebuked 
and  condemned,  as  those  who  do  not  know  what  to 
teach  or  how  to  live,  or  how  they  are  off  with  God. 
But  here  comes  master  Pope  with  his  ugly 
bishops,  who  want  to  be  called  the  vicegerents  of 
Christ,  and  of  the  apostles;  who  undertake  to  master 
the  word  of  Christ,  and  depreciate  the  apostles, 
where  they  drivel  that  it  was  not  enough  that  the 
apostles  preached,  and  that  the  Holy  Ghost  sent 
forth  light  through  them,  but  we  must  hear  and 
heed  the  councils  of  the  holy  fathers,  and  the  ordi- 
nances of  the  Popes,  who  have  taught  much  more 
and  better.  But  we  are  to  know  that  Christ  is  not 
such  a  juggler  who  talks  with  half  words;  but,  be- 
cause he  calls  them  a  light  of  the  world,  their 
teaching  alone  must  avail  and  be  sufficient  to  en- 
lighten all  the  world,  so  that  one  needs  no  other 
light;  yes,  that  what  is  apart  from  their  teaching 
is  nothing  but  darkness.  Although  they  may 
shine  long  with  their  lantern,  it  is  after  all  nothing 
but  mere  laws  devised  by  men  concerning  external 
things  which  without  their  help  everybody  under- 


112         luthek's  commentary  on  the 

stands,  and  could  easily  himself  discover  and  make 
so  that  one  ought  in  fact  to  call  them  not  lux 
mundi  [light  of  the  world,]  but  lex  Dei  [law  of 
God],  as  those  who  undertake  to  govern  God  him- 
self and  his  Christendom  with  their  laws,  just  as 
if  they  were  much  better  than  the  apostles.  They 
obscure  thus  the  light  of  the  apostles  with  their 
blind  doctrine,  with  which  they  cannot  properly 
rebuke  or  instruct  any  man's  conscience;  as  we  see 
in  all  the  books  of  the  Pope,  and  of  all  the  univer- 
sities, and  so  they  cannot  be  called  either  salt  or 
light.  For  when  they  do  their  best,  they  rebuke 
the  gross,  external  things  that  have  already  been 
condemned  by  secular  law  and  the  light  of  reason. 
But  the  really  hard  knots  and  principal  things,  as 
unbelief,  false  sanctity,  they  take  no  notice  of,  yes, 
are  themselves  in  them  over  head  and  ears. 
Therefore  their  teaching  is  sheer  nonsense,  and 
besides  darkness  and  blindness,  not  to  be  able  to 
see  anvthing  higher  to  salt  and  to  enlighten  than 
how  one  is  to  eat  flesh  or  fish,  to  dress  and  behave 
this  or  that  way. 

Therefore,  it  surely  is  and  remains  the  office  of 
the  apostles  alone  both  to  rebuke  aright  the  real 
internal  vices,  and  again  to  heal,  comfort  and 
cheer  up  all  poor  distressed  consciences,  and  al- 
low no  one  to  go  unrebuked  in  wrong-doing  or 
uninstructed  and  unencouraged  in  what  is  good. 
Therefore    Christ   also   here  appoints   and   conse- 


SERMON    ON   THE    MOUNT.  II3 

crates  them  as  preachers,  that  we  shall  and  must 
hear  them  alone,  and  admit  no  other  factions  spir- 
its whom  the  devil  brings  in  alongside  of  them, 
who  claim  to  be  the  salt  and  light,  yes,  even  to 
lord  it  over  Christ,  and  scream  out,  the  doctrine 
of  faith  amounts  to  nothing,  one  must  aim  higher, 
and  otherwise  afflict  one's  self,  so  that  one  suffers 
and  mortifies  himself;  which,  if  one  looks  at  it  on 
all  sides,  is  nothing  but  being  taught  about  our  own 
doing,  and  yet  never  amounts  to  showing  what  is 
unbelief  and  rebuking  the  real  arrogant  vices  that 
are  sticking  in  that  same  doctrine,  with  which  they 
set  themselves  up  as -salt  and  light;  they  do  not 
stop  with  the  calling  and  command  which  he  here 
gives  to  the  apostles  and  says:  Ye  shall  be  the 
light;  at  this  alone  we  aim,  that  we  may  be  sure 
of  this,  and  confidently  say,  that  Christ  has  conse- 
crated us  to  this,  and  has  made  it  the  duty  of 
Christians  to  salt  and  shine  by  virtue  of  our  office 
and  by  divine  command. 

For  this  is  also  for  this  reason  necessary,  because 
'  Christ  mea;is  that  this  office  shall  be  exercised  not 
secretly  or  in  only  one  place,  but  openly,  through- 
out the  world;  and  he  shows  them  plainly  enough, 
what  they  have  to  expect  from  the  world,  when  he 
says:  "a  city  that  is  set  on  a  hill  cannot  be  hid. 
Neither  do  men  light  a  candle  and  set  it  under  a 
bushel,"  etc.  That  is  as  much  as  to  say:  He  who 
wants   to   be   a  light  must  see   to  it  that  he   do 


114  LUTHER'S   COMMENTARY   ON   THE 

not  creep  into  a  corner,  but  stand  forth  publicly 
and  be  not  afraid.  For  so  it  goes,  as  we  said  be- 
fore, that  those  who  are  called  to  be  apostles,  and 
shine,  do  not  like  to  come  to  the  front,  allow  them- 
selves to  be  frightened  off  by  threats,  danger,  per- 
secution, or  are  befooled  with  friendship,  favor, 
honor  and  worldly  good,  so  that  they  do  not  come 
forward  and  open  their  mouths,  but  creep  into  cor- 
ners, hide  behind  the  hills,  and  shut  up  their 
whistles. 

So  it  is  with  our  clergy  who  sit  in  t)ffice;  and 
they  are  ordered  to  stand  up  before  Christendom 
and  publicly  shine  with  their  teaching;  but  they 
hide  it  under  the  bench,  yes,  have  become  worse 
than  that,  for  they  are  the  very  ones  that  persecute 
the  word,  and  want  to  put  out  the  light,  and  only 
stir  up  against  it  emperors,  kings  and  the  whole 
world;  at  the  same  time  they  sit  in  the  house  and 
want  to  rule  alone  the  church,  have  possession  of 
pulpit,  baptism,  sacrament,  and  everything  that 
belongs  to  the  calling-  and  office.  But  this  is  what 
the  apostles  predicted,  that  shepherds  should  be- 
come wolves,  and  Antichrist  should  sit  in  the  tem- 
ple of  God,  and  exalt  himself  above  everything 
that  is  called  God  and  is  worshipped. 

In  contrast  with  these  are  the  other  factious  spir- 
its, who  have  no  calling  to  this  office,  who  might 
well  remain  at  home  in  the  corner;  they  want  to 
push  themselves  in  everywhere  and   be    the  only 


SERMON   ON   THE   MOUNT.  II5 

ones  to  shine,  so  that  everybody  must  hear  them 
and  look  to  them.  But  these,  too,  seek  only  theteby 
their  own  honor,  and  they  preach  only  so  long  as 
the  people  hang  on  to  them  and  they  need  fear  no 
danger.  But  if  they  were  to  stand  as  true  preachers, 
to  whom  the  office  is  entrusted,  and  steadily  shine  in 
public,  letting  no  wind  or  weather  frighten  or  si- 
lence them,  they  would  soon  disappear  and  let  no- 
body be  found  at  home.  So  the  dear  office  of  the 
ministry  has  to  be  treated  on  both  sides,  that  either 
those  neglect  it  who  should  exercise  it,  or  those 
want  to  exercise  it  who  have  not  been  called  to  it ; 
and  so  it  is  never  properly  attended  to,  except  when 
Christ  provides  such  persons  as  he  here  describes 
and  has  prepared  beforehand,  as  above. 

He  means  now  here  to  say:  If  you  wish  to  be 
my  preachers,  you  must  be  really  prepared  to  take 
your  place  publicly  and  stand  up  before  the  world, 
as  upon  a  high  mountain,  that  you  may  be  readily 
seen  and  openly  heard,  concealing  nothing  or  hid- 
ing it  under  the  bench,  that  you  ought  to  preach, 
neither  keeping  silence  or  speaking  out  of  love  to 
any  one;  but,  as  you  are  the  light,  shining  openly 
and  free,  without  regard  to  honor  or  shame,  wealth 
or  poverty,  hatred  or  favor,  death  or  life;  and  know 
that  you  are  serving  me,  who  has  appointed  you  to 
be  the  light.  Such  would  then  be  the  right  kind 
of  people,  who  do  not  let  themselves  be  bent  to  the 
one  side  or  to  the  other;  as  Psalm  xlv.  says  con- 


ii6         Luther's  commentary  on  the 

cerning  the  office  of  the  ministry:  "The  sceptre  of 
thy'kingdom  is  a  right  sceptre.  Thou  lovest  right- 
eousness and  hatest  wickedness,"  etc. 

This  is  the  virtue  and  glory  of  the  gospel  and  its 
preachers.  For  all  other  teachings  are  free  from 
danger,  they  all  preach  what  people  like  to  hear 
and  what  is  agreeable  to  reason,  they  need  not  fear 
that  any  one  will  persecute  them.  But  this  teach- 
ing is  everywhere  opposed,  because  it  will  come  to 
the  front  and  show  that  the  light  and  teaching  of 
the  world  is  of  no  account;  then^they  try  in  every 
way  to  obscure  for  us  this  light,  and  push  it  into  a 
corner,  or  throw  it  under  a  bushel,  so  that  we  may 
drop  our  teaching,  or  recant  and  let  ourselves  be 
bent  and  interpreted  as  they  may  please.  But  we 
will  not  let  ourselves  be  driven  from  onr  position, 
but  will  continue  to  be  a  city  upon  a  hill,  and  the 
light  upon  the  candlestick  in  the  house.  For  he 
who  has  made  us  the  light  will  surely  keep  us  as 
such.     Therefore  he  now  concludes: 

V.  i6.  Let  your  light  so  shine  before  men  that  they  may  see 
your  good  works  and  glorify  your  Father  ^vhich  is  in  heaven. 

See  how  earnestly  he  urges  the  exhortation, 
which  he  would  have  no  need  to  do,  if  there  were 
not  great  danger  and  occasion  for  it;  and  it  is  as 
much  as  to  say:  They  will  try  to  obscure  your  light, 
and  will  not  endure  it;  but  only  be  bold  and  in  good 
heart  against  them,  so  tV.at  you  may  accomplish 


SERMON   ON   THE   MOUNT.  •     II7 

only  this  much,  that  you  do  not  creep  under  the 
bushel,  but  perform  honestly  the  duties  of  your 
office,  then  I  will  see  to  it  that  they  shall  not  thus 
obscure  it.  For  this  is  certain,  so  long  as  a  Chris- 
tian preacher  stands  in  his  lot  and  does  his  duty, 
and  can  despise  the  world's  abuse  and  persecution, 
the  office  too  must  remain,  and  the  gospel  cannot 
fall,  because  there  are  still  those  remaining  who 
hold  to  it;  as  there  must  be  some  abiding  evermore, 
even  to  the  last  day. 

That  is  to  say,  however:  "That  they  may  see 
your  good  works  and  glorify  your  Father  which  is 
in  heaven,"  is  spoken  after  the  manner  of  St.  Mat- 
thew, who  is  in  the  habit  of  speaking  in  this  way 
of  works.  For  he,  together  with  the  other  two 
evangelists,  Mark  and  Luke,  does  not  in  his  gospel 
treat  so  fully  and  profoundly  upon  the  great  subject 
of  Christ  as  St  John  and  St.  Paul.  Therefore  they 
speak  and  exhort  much  about  good  works;  as  in- 
deed both  should  in  Christendom  be  insisted  upon, 
yet  each  in  proportion  to  its  nature  and  dignity: 
that  one  should  first  and  most  of  all  hold  forth 
faith,  and  Christ,  and  afterwards  inculcate  works. 
Since  now  the  evangelist  John  has  most  thoroughly 
and  powerfully  discussed  the  main  topic,  and  is 
rightly  therefore  regarded  as  the  highest  and  fore- 
most evangelist:  Matthew,  Luke  and  Mark  have 
treated  and  strongly  urged  the  other  side,  so  that  it 
should  not  be  forgotten;  so  that  in  this  matter  they 
are  better  than  John,  and  he  again  in  the  other. 


Il8  LUTHER'S  COMMENTARY  ON   THE 

But  you  must  not  look  at  what  is  said  and  taught 
about  works  in  such  a  way  as  to  separate  faith  from 
them,  as  they  are  docked  by  our  blind  teachers: 
but  always  connect  them  with  faith,  so  that  they 
are    incorporated   with    it,    spring    from    faith  and 
move  with  it,  and  are  praised  and  called  good  be- 
cause of  it;  as  I  have  often  taught.     So  also  here, 
when  he  says:  that  they  may  see  your  good  works, 
you  must  not  regard  them  as  mere  trifling  works, 
without  faith,  as  the  good  works  of  our  clergy  have 
hitherto  been;  but  as  such  works  that  faith  per- 
|-  forms,  and  that  cannot  be  done  without  faith.    For 
I  by  good  works  here  he  means  the  practicing,  illus- 
1  trating   and   confessing   the    teaching   concerning 

'  Christ,  and  suffering  for  doing  it.  For  he  speaks 
of  those  works  with  which  we  shine.  But  shining 
is  the  proper  office  of  faith  or  teaching,  whereby  we 
help  others  also  to  believe. 

Therefore  it  is  works  of  the  highest  and  best 
character,  just  those  from  which  it  must  necessarily 
follow,  as  he  here  says,  that  our  heavenly  Father  is 
honored  and  praised.  For  this  teaching  or  preach- 
ing takes  from  us  all  the  glamour  of  holiness,  and 
says,  there  is  nothing  good  in  us  whereof  we  can 
boast.  And  besides,  it  interests  the  conscience, 
how  it  is  to  deal  with  God,  exhibits  to  it  the  grace 
and  mercy  of  God,  and  the  entire  Christ:  that  is,  it 
truly  reveals  and   praises  God,   which   is  also  the 

rtrue  sacrifice  and  worship.     These  works  are  to  be 


SERMON    ON   THE    MOUNT,  II9 

the  first  and  most  important,  that  are  followed  also 
by  those  that  are  called  works  of  love,  in  daily  life 
and  outward  treatment  of  our  neighbor;  these  shine 
also,  but  only  in  so  far  as  they  are  begun  and  car-j 
ried  on  in  faith. 

Now  you  can  yourself  conclude  that  St.  Matthew 
here  is  not  to  be  understood  concerning  the  com- 
mon works  which  every  one  is  to  do  towards  his 
neighbor,  from  love,  of  which  he  speaks  in  Matt. 
XXV. ;  but  chiefly  of  the  true  Christian  work,  iiamdy 
correct  teaching,  insisting  upon  faith  and  showing 
how  to  strengthen  and  keep  it,  whereby  we  testify 
that  we  are  true  Christians.  For  the  others  are  not 
so  reliable,  since  even  sham  Christians  can  bedeck 
and  hide  themselves  under  great,  beautiful  works  of 
love.-  But  to  teach  and  confess  Christ  truly  is  not  7 
possible  without  faith;  as  St.  Paul  says,  I  Cor.  xii. 
3:  "No  one  can  call  Jesus  Lord  except  by  the  I 
Holy  Ghost.".  For  no  sham  Christian  or  factious 
spirit  can  understand  this  doctrine;  how  much  less 
can  he  properly  preach  and  confess  it,  although  he 
uses  the  words  and  echoes  them,  and  yet  does  not 
adhere  to  them  or  let  them  be  clear? — preaching  al- 
ways in  such  a  way  that  one  sees  he  does  not  under- 
stand it,  smears  his  slobber  over  it,  by  which  he 
steals  the  honor  from  Christ  and  appropriates  it  to 
himself. 

For  this  alone  is  the  surest  work  of  a  true  Christ- 
ian, if  he  so  praises  and  preaches  Christ  that  the 


120         ll'Tiihr's  commentary  on  the 

« 

people  learn  this,  how  they  are  nothing-  and  Christ 
is  everything.  In  short,  it  is  snch  a  work  that  is 
done  not  with  reference  to  one  or  two,  when  it  re- 
mains hidden  as  other  works;  but  publicly  before 
the  whole  world  to  shine  and  let  itself  be  seen,  and 
alone  for  this  reason  is  also  persecuted.  (For  other 
works  they  can  very  well  endure.)  Therefore  it  is 
properly  called  such  a  v/ork  by  which  our  Father 
is  recognized  and  praised.  This  the  other  less  im- 
portant works  cannot  attain  to,  that  have  to  do 
only  with  our  fellow-men,  and  belong  to  the  second 
table  of  the  law.  These  have  to  do  with  the  first 
three  great  commandments  that  refer  to  God's 
honor,  name  and  word;  and  besides  they  must  be 
well  tested  and  purified  by  persecution  and  suffer- 
ing, that  they  may  endure;  also  be  defamed  before 
the  world  that  they  may  remain  free  from  the  desire 
of  personal  honor,  and  from  arrogance,  and  be  so 
much  the  more  praised  before  God,  as  his  honor 
and  praise  are  thereby  assailed  [i.  e.  by  works 
courting  self-praise,  personal  honor,  etc.].  There- 
fore, too,  they  stand  most  securely,  so  that  God  the 
more  vigorously  defends  them,  and  makes  them 
effective  over  against  the  violent  persecutions  of 
the  world.  Therefore  we  should  give  these  works 
the  decided  preference  as  by  far  the  most  import- 
ant, and  afterward  perform  the  others  also  as  be- 
tween ourselves  and  our  fellow-men,  that  so  both 
may  have  their  due — that  we  first  of  all  constantly 


SKRMON    ON   THE    MOUNT,  121 

teach  and  insist  upon  faith,  and  tlien  live  accord- 
ingly, and  thus  everything  that  we  do  is  of  faith; 
as  I  have  always  taught. 

V.  17.   Think  not  that  I  am  come  to  destroy  the  law  or  the 
prophets;  I  am  not  come  to  destroy,  but  to  fulfill. 

Because  Christ  the  Lord  entrusted  and  strongly 
commended  the  office  to  the  apostles,  he  now  goes 
further  and  himself  begins  both  to  salt  and  to 
shine  as  an  example  for  them,  that  they  may  know 
what  they  are  to  preach;  and  attacks  both  the 
teaching  and  the  life  of  the  Jews,  to  rebuke  and  to 
reform  their  wrong  notions  and  doings;  although 
here,  as  I  have  said,  he  does  not  treat  of  the  great 
principal  doctrine  of  faith;  but  first  he  begins  below, 
and  rightly  explains  and  extols  the  law,  which  was 
greatly  obscured  and  perverted  by  their  Pharisees 
and  Scribes.  For  that  is  also  a  very  important 
matter,  that  one  should  make  the  teaching  of  God's 
commands  clear  and  set  them  forth  correctly. 

But  it  is  a  sharp,  unendurable  salt,  that  he  at- 
tacks and  condemns  these  people  as  neither  teach- 
ing nor  living  aright,  and  finds  fault  with  them  in 
everything,  who  were  yet  the  very  best  and  holiest, 
who  were  daily  teaching  the  commands  of  God, 
and  were  exercising  themselves  in  holy  worship, 
etc.,  so  that  no  one  could  rebuke  them;  he  gave 
them  thereby  occasion  to  fiercely  exclaim  against 
him,  and  to  accuse  him  of  wishing  to  undermine 


122  LUTHER'S  COMMENTARY   ON   THE 

and  destroy  the  law  which  God  had  given,  etc. : 
just  as  the  Pope  and  his  crowd  cry  out  against  us, 
and  denounce  us  as  heretics  who  forbid  the  doing 
of  good  works.  So  he  foresaw  very  well  that  he 
would  be  thus  charged,  and  that  his  teaching 
would  be  interpreted  in  this  way.  Therefore  he 
anticipates  with  a  preface  and  explanation  that/it 
is  not  his  intention  to  undermine  the  law;  but  that 
he  is  here  for  the  very  purpose  of  rightly  teaching 
and  confirming  it  against  those  who  would  weaken 
it  by  their  teaching. 

For  there  was  surely  need  of  such  a  statement, 
on  account  of  the  high  reputation  that  they  had, 
and  in  view  of  the  excellent  show  that  they  knew 
how  to  make  and  dress  up,  that  they  alone  were 
the  people  of  God,  that  they  had  so  many  prophets 
and  holy  fathers,  that  whoever  ventured  to  rebuke 
them  would  have  to  hear  at  once:  Who  art  thou, 
that  thou  wilt  be  alone  wise  and  blame  everybody, 
as  though  our  fathers  and  we  have  all  been  in 
error,  who  have  the  word  of  God  and  preach  it? 
Just  as  the  whole  world  is  now  howling  at  us,  and 
saying  we  condemn  the  holy  fathers  and  the  whole 
Church  that  surely  cannot  err,  because  it  is  ruled 
by  the  Holy  Ghost,  etc.  Because  thou  art  blaming 
our  doctrine  and  life,  this  is  a  sign  that  thou  con- 
demnest  both  the  law  and  the  prophets,  the  fathers 
and  the  whole  people. 

To  this  now  Christ  replies:  No,  I  will  surely  not 


SERMON   ON   THE   MOUNT.  123 

destroy  the  law  or  the  prophets,  but  I  hold  them  in 
honor  and  insist  upon  their  observance  more 
earnestly  and  diligently  than  you  do;  yes,  so  earn- 
estly that  heaven  and  earth  shall  pass  away  before 
I  will  allow  a  letter  or  the  smallest  tittle  to  perish 
or  to  have  been  written  in  vain;  yes,  I  will  still 
further  say,  that  whosoever  despises  the  very  least 
commandment  or  teaches  otherwise,  he  shall  on 
account  of  this  very  smallest  thing  in  the  kingdom 
of  heaven  be  rejected,  although  he  rightly  kept  all 
the  rest.  Therefore  we  agree  upon  this  point,  that 
we  are  strictly  to  teach  and  observe  Moses  and  the 
prophets;  but  the  point  now  is,  since  we  both  are 
required  to  and  wish  to  teach  the  law  (as  also  now 
both  parties,  viz.  the  Pope  together  with  the  other 
crowds,  and  we  appeal  to  the  same  Scriptures,  ex- 
alt at  the  same  time  the  one  gospel  and  word  of 
God),  that  one  may  be  sure  which  side  rightly  holds 
and  interprets  the  Scriptures  or  the  laws  of  God,  or 
which  does  not.  About  this  there  is  dispute.  Here 
I  must  salt  and  rebuke.  For  the  Jews  with  their 
glosses  have  perverted  and  corrupted  the  law:  and 
I  have  come  to  set  things  right  again;  just  as  we 
have  had  to  attack  the  preachings  of  the  Pope,  that 
have  corrupted  for  us  the  Scriptures  with  their 
stench  and  filth. 

He  does  not  thereby  deny  that  they  are  the  peo- 
ple of  God,  and  have  the  law,  the  fathers  and  the 
prophets;  just  as  we  do  not  deny  or  condemn  the 


124  LUTHER'S  COMMENTARY  ON   THE 

Christians,  baptism,  gospel,  that  were  under  the 
Pope,  but  we  say,  it  is  the  right  baptism,  gospel, 
etc.,  that  we  have.  But  we  fight  against  accepting 
what  they  have  daubed  over  them,  and  approving 
of  the  way  in  which  they  interpret  and  pervert 
them,  and-  have  defiled  the  pure  doctrine  with  their 
nasty  and  maggoty,  yes  devilish  appendage  of  their 
hoods,  tonsures,  indulgences,  purgatory,  sacrificial 
masses,  etc.  Here  we  have  to  salt  and  work,  that 
we  may  clear  out  this  stench  and  make  things 
clean.  So  it  appears  that  just  those  who  are  really 
destroying  the  law  and  the  Scriptures  adorn  them- 
selves with  the  beautiful  name  of  the  Scriptures, 
the  gospel,  the  Christian  Church,  etc.,  and,  under 
this  pretence,  bring  in  their  maggots,  and  have  so 
corrupted  the  church  as  to  rob  it  of  its  value;  and 
then  they  make  an  ado  about  us,  that  we  are  assail- 
ing the  Christian  Church,  the  holy  fathers,  good 
works,  etc. 

He  now  says:  I  am  not  come  to  destroy  the  law, 
but  to  fulfill  it;  that  is,  I  will  not  bring  another  or 
a  new  law,  but  will  take  the  Scriptures  that  you 
have  and  properly  extol  them,  and  explain  them 
in  such  a  way  that  you  may  know  how  we  are  to 
demean  ourselves.  For  the  Gospel  or  the  preach- 
ing of  Christ  does  not  bring  a  new  doctrine  which 
neutralizes  or  changes  the  law;  but  just  that  (as  St. 
Paul  says)  which  was  promised  before  in  the  Scrip- 
tures and  by  the  prophets.     We  accept,  therefore, 


SERMON   ON   THE    MOUNT.  125 

from  those  who  are  with  us  the  very  same  Scrip- 
tures, baptism,  sacraments,  etc.,  which  they  have, 
and  do  not  wish  to  propose  anything  new  or  better. 
But  this  we  do  for  the  sole  purpose  that  the  same 
may  be  rightly  preached  and  treated,  and  that 
whatever  does  not  accord  with  it  may  be  taken  out 
of  the  way. 

St.  Augustine  explains  the  word  "fulfill"  in 
two  ways;  first,  that  fulfilling  the  law  means  when 
one  adds  to  the  law  what  it  lacks;  and  secondly, 
when  one  fulfills  it  by  working  and  living.  But 
the  first  explanation  is  wrong.  For  the  law  is  in 
itself  so  rich  and  perfect  that  one  need  add  nothing 
to  it.  For  the  apostles  themselves  had  to  prove  the 
gospel  and  the  preaching  concerning  Christ  out  of 
the  Old  Testament.  Therefore  no  one,  not  even 
Christ  himself,  can  improve  the  law.  For  what 
can  be  devised  or  taught  higher  than  the  teaching 
of  the  first  commandment:  Thou  shalt  love  God 
with  all  thy  heart,  etc.  ?  He  does  this,  however, 
that  he  gives  in  addition  to  the  law  and  the  doc- 
trine his  grace  and  Spirit,  so  that  one  may  do  and 
fulfill  what  the  law  demands;  but  that  does  not 
mean  adding  anything  to  the  law.  And  so  he  is 
here  not  speaking  about  that,  but  of  the  fulfilling 
that  is  done  by  teaching;  just  as  he  defines  destroy- 
ing, not  as  acting  against  the  law  by  works,  but  as 
detracting  from  the  law  by  teaching. 

Therefore  we  have  the  same  truth  here  that  St. 


126  LUTHER'S  COMMENTARY   ON   THE 

Paul  utters  in  Rom.  iii.  31:  "Do  we  then  make 
void  the  law  through  faith?  God  forbid;  yea,  we 
establish  the  law,"  namely,  that  he  does  not  mean 
to  bring-  another  doctrine,  as  though  the  former  one 
were  no  longer  to  avail;  but  he  means  to  preach 
and  extol  the  same  properly,  to  show  the  real 
kernel  and  meaning  of  it,  that  they  may  learn  what 
j[__the  law  is  and  demands^ver  against  the  glosses  of 
'  the  Pharisees,  which  they  have  inserted,  and  have 
preached  only  the  shells  or  husks  of  it.  Just  as  we 
may  say  to  our  papistic  friends:  we  do  not  wish  to 
abolish  your  gospel  or  preach  it  differently,  but  to 
clean  it  off  and  polish  it,  as  a  mirror  that  is  dimmed 
and  soiled  by  your  filth,  so  that  nothing  more 
than  the  name  of  the  gospel  is  left,  but  no  one 
could  rightly  see  anything  in  it:  so  the  Jewish 
teachers  kept  the  text  of  the  law,  but  with  their 
additions  so  corrupted  it  that  no  correct  under- 
standing or  use  of  it  could  remain. 

V.  18.  For  verily  I  say  unto  you,  Till  heaven  and  earth 
pass,  one  jot  or  tittle  shall  in  no  wise  pass  from  the  law,  till  all 
befulfilled. 

That  is,  I  insist  upon  it,  that  it  must  all  be 
taught  and  held  pure  and  entire,  and  not  the  least 
part  of  it  be  done  away;  whereby  he  shows  that  he 
found  it  far  otherwise,  namely,  that  both  doctrine 
and  life  had  not  been  rightly  conducted.  There- 
fore he  must  (as  here  follows)  take  in  hand  both  of 
these  and  thoroughly  salt  them,  that  there  may  be 


SERMON    ON    THE    MOUNT.  12'] 

a  purification.     So  also  must  we  teach  that  we  do 
not  allow  a  letter  to  be  detached  from  the  gospel, 
but  say:     Everything  must  be  taught,  believed  and 
held  purely.      He  thus  intimates  that  he  is  about 
to  preach  a  sharp  sermon,  and  will  not  lie  under 
the  charge  that  he  means  to  destroy  the  law;  but 
will  turn  the  attack  from  himself  upon  them,  and 
prove  how  they  have  weakened  and  destroyed  the 
law,  and  for  this  have  daubed  their  glosses  over  it. 
Ju'st  as  our  papistic  neighbors  have  done  with  the 
gospel  and  the  Scriptures,  when  they  utterly  ig- 
nored the  most    important    topic,  justification    by 
faith;  also,  they  have  withheld  one  form  from  the' 
sacrament  and  concealed   the  words  of  the  sacra- 
ment; yes,  they  have  so  coarsely  misrepresented, 
that    they    have    preached    these    commandments 
which    Christ   here    announces,    not   as   necessary 
statutes,  but  as  merely  good  counsels,  directly  con- 
trary to  these  words  and  stipulations,  that  sooner 
heaven  and  earth   must  pass  away  than  that  one 
of  the  least  of  these  be  not  observed.     Thereupon 
he  at  once  passes  an  earnest  sentence  upon  such 
preachers,  as  follows: 

V.  19.  Whosoever  therefore  shall  break  one  of  these  least  com- 
vtandments,  and  shall  teach  men  so,  he  shall  be  called  the  least 
in  the  kingdom  of  heaven:  but  whosoever  shall  do  and  teach 
them,  the  same  shall  be  called  great  in  the  kingdom  of  heaven. 

I  will  be  so  positive  about  these  (says  he)  that  I 
riot  only  will  not  break  any  of  them;  but  whoever 


128         lutpier's  commentary  on  the 

is  a  preacher,  and  annuls  or  ignores  the  very  small- 
est part,  let  him  know  that  he  is  not  a  preacher  of 
mine,  but  is  damned  and  shall  be  turned  out  of 
heaven.  For  that  he  says,  he  shall  be  called  the 
least  in  the  kingdom  of  heaven,  is  nothing  else 
than  that  he  shall  not  be  in  the  kingdom  of  heaven; 
but,  as  he  holds  it  to  be  a  small  matter  that  he  de- 
spises God's  command,  so  shall  he  also  be  despised 
and  rejected. 

All  the  preachers  of  the  gospel  must  also  be  pre- 
pared to  make  the  same  boast  before  all  the  world; 
as  we  can  confidently  challenge  our  opponents  to 
show  us  a  passage  or  article  of  the  Scriptures  that 
we  suppress  or  do  not  rightly  preach.  For  they 
themselves  had  to  testify  at  the  Diet  of  Augsburg 
that  our  confession  is  purely  scriptural,  and  not 
opposed  to  any  article  of  the  faith.  But  they  are 
making  a  great  ado  about  this  only,  that  we  do  not 
also  hold  their  peculiar  notions  that  the  Councils 
and  Popes  have  sanctioned,  and  we  are  to  be 
damned  because  we  do  not  like  their  nasty  maggots 
and  rotten  human  trifles. 

Although  we  have  always  shown  ourselves  ready 
to  work  with  them,  and  indeed  could  still  do  it,  if 
they  would  allow  us  the  liberty  and  diversity,  that 
it  is  not  necessary  to  salvation  Hor  contrary  to  the 
gospel,  whether  one  omits  anything  or  shares  in  it 
to  please  them,  as  any  other  free,  unnecessary 
thing,  that  neither  helps  nor  hinders  us;  as  when, 


SERMON   ON   THE   MOUNT.  129 

for  instance,  in  the  carnival  season  one  shares  in 
the  mummery.  But  this  they  will  not  admit;  and 
so  we  cannot  do  otherwise,  nor  give  up  Christ  our 
Saviour  (who  has  shown  and  bestowed  upon  us  more 
kindness  through  his  dear  suffering  and  death, 
than  the  Pope,  Franciscus,  Dominicus,  or  any  saint) 
for  the  sake  of  their  rotten  notions  that  can  benefit 
or  help  nobody.  If  they  would  grant  us  this  lib- 
erty, we  would  try  to  observe  everything  with  them 
that  they  demand  of  us,  and  even  better  than  they 
do  themselves. 

But  because  they  are  not  satisfied  with  this,  but 
want  to  compel  us  to  forsake  Christ  and  the  pure 
doctrine  which  they  themselves  cannot  find  fault 
with,  we  despise  them,  as  condemned  and  rejected 
by  Christ,  with  both  their  doctrine  and  life,  as  those 
who  not  only  corrupt  but  absolutely  nullify  a  word 
or  command  of  God,  in  that  they  shamelessly  teach 
that  it  is  not  necessary  to  love  God  with  all  the 
heart;  also,  that  one  honors  his  parents,  if  he  wants 
to  go  into  a  monastery  or  give  to  the  Church  his 
money  with  which  he  might  keep  his  parents; 
so  also,  any  one  may  desert  his  espoused  bride  and 
go  into  a  monastery.  In  short,  everything  that  the 
Lord  here  demands  according  to  the  command  of 
God,  they  have  declared  to  be  unnecessary,  as 
though  this  were  merely  good  advice  or  works  of 
supererogation,  etc. 

Hence  you  see  what  an  excellent  sort  of  Christ- 


130         Luther's  commentary  ox  the 

ian  teachers  and  holy  people  they  are,  who  dare  to 
annul  and  destro}'  recklessly  all  the  commands  of 
God,  and  yet  want  to  go  scot  free,  and  venture  to 
require  it  of  us,  yes,  with  threats  and  force  try  to 
drive  us  to  hold  their  human  nonsense  to  be  neces- 
sary, and,  if  we  do  not  accept  and  praise  this,  they 
assail  us  with  horrible  edicts  and  all  sorts  of  furious 
rage.  Now  calculate  for  yourself  what  Christ  will 
say  to  it,  since  he  here  pronounces  so  severe  a 
sentence,  that  he  shall  have  no  part  in  his  kingdom 
who  breaks  one  of  the  least  of  these  command- 
ments, although  he  teaches  and  keeps  all  the  rest 
exactly.  Where  do  you  think  is  the  place  for 
them,  except  in  the  glowing  fire  of  hell,  where  it  is 
the  deepest?  For  there  never  has  risen  such  a 
shameful  people  upon  earth,  who  so  shamelessly 
treated  the  word  of  God,  which  they  know  to  be 
right,  and  still  wish  to  be  held  in  honor  as  Chris- 
tians that  are  leaders.  Therefore  beware  of  them, 
and  let  no  one  be  frightened  by  their  damning, 
persecution  and  raging.  For  here  we  have  the 
consolation  that  those  who  teach  purely  and  truly 
the  word  of  God,  and  adhere  to  that,  shall  be  great 
with  Christ  in  the  kingdom  of  heaven,  although 
that  crowd  curses  them  to  the  bottom  of  hell. 

I  omit,  however,  here  to  say  how  the  law  must 
be  fulfilled,  so  that  no  letter  or  tittle  of  it  pass,  etc., 
whilst  we  still  teach  that  no  man  can  fulfill  it. 
For  I  have  said  that  Christ  is  here  speaking  partic- 


SERMON   ON   THE   MOUNT.  I3I 

nlarly  not  concerning  the  life,  but  concerning  the 
doctrine;  and  he  is  not  discussing  the  great  subject 
what  he  is  and  what  he  gives  to  us,  namely,  that 
we  cannot  be  justified  or  saved  by  the  works  of  the 
law,  but  thereby  only  come  to  the  knowledge  of 
ourselves,  how  we  are  not  able  to  fulfill  properly  a 
tittle  of  it  of  ourselves.  And  although  after  we 
have  become  Christians  by  baptism  and  faith,  we 
do  as  much  as  we  can,  we  still  can  never  thereby 
stand  before  God;  but  must  always  humbly  find 
our  way  to  Christ,  who  has  most  purely  and  per- 
fectly fulfilled  it  all,  and  bestows  himself  with  his 
fulfillment  of  it  upon  us,  so  that  through  him  we 
may  stand  before  God,  and  the  law  cannot  hold  us 
guilty  or  condemn  us.  So  that  it  is  true  that  all 
must  come  to  pass  and  be  fulfilled  even  to  the 
smallest  tittle;  but  only  by  this  one  man,  of  which 
enough  is  said  elsewhere. 

V.  20.  For  I  say  unto  you  that  except  your  righteousness 
shall  exceed  the  righteousness  of  the  Scribes  and  Pharisees,  ye 
shall  in  no  case  enter  into  the  kingdom  of  heaveti. 

Here  you  see  how  he  plunges  in  and  antagonizes 
not  ordinary  people,  but  the  very  best  in  the  whole 
nation,  who  were  the  true  kernel  and  quintessence, 
and  shone  before  .the  rest  like  the  sun,  so  that  there 
was  no  more  highly  esteemed  class  nor  more  honor- 
able name  among  the  people  than  that  of  the  Phar- 
isees and  Scribes;  and  if  one  wanted  to  name  a  holy 
man,  he  would  have  to  name  a  Pharisee;  just  as 


132  LUTHER'S  COMMENTARY   ON   THE 

among  us  the  Carthusians  or  hermits  were  called: 
as  the  disciples  of  Christ  no  doubt  themselves  be- 
lieved that  there  was  no  greater  holiness  to  be 
found  than  among  these,  and  they  least  of  all  ex- 
pected that  he  would  assail  these  people.  Nor  did 
he  venture  at  once  to  mention  names,  and  blame 
certain  persons  among  them,  but  the  whole  class; 
and  he  rebukes  also  not  certain  evil  practices  or 
sins,  but  their  righteousness  and  holy  living;  so 
completely,  indeed,  that  he  denies  and  closes  the 
kingdom  of  heaven  against  them,  and  condemns 
them  at  once  to  hell  fire.  Just  as  if  he  now  said: 
All  priests  and  monks,  and  all  that  are  called  spir- 
itual, without  exception,  are  eternall}'  damned  to 
hell,  with  all  their  system,  where  it  is  the  best. 
Who  could  hear  or  endure  such  a  sermon?  That 
is  now  one  thing  that  he  acknowledges,  that  they 
have  a  righteousness,  and  lead  a  correct,  honorable 
life;  and  yet  he  so  completely  rejects  it,  that  if  it  be 
not  better  than  that,  it  is  already  condemned,  and 
all  is  lost  that  one  can  accomplish  by  it. 

Secondly,  notice,  that  he  is  treating  of  those 
who  wish  to  get  to  heaven,  and  who  seriously  think 
about  another  life,  which  the  other  great  rude  mass 
do  not  regard,  nor  do  they  ask  about  God  and  his 
word,  to  whom  everything  that  we  say  about  the 
gospel  is  preached  in  vain.  But  these  are  preached 
to,  that  they  may  know,  that  such  righteousness  is 
false,  which  one  must  salt  and  rebuke,  as  that  with 


SERMON   ON   THE   MOUNT.  1 33 

which  they  deceive  both  themselves  and  others, 
and  lead  to  hell  from  the  right  road,  and  that  they 
may  consider,  on  the  other  hand,  what  the  true 
piety  is  which  the  law  demands;  as  Christ  now 
presently  will  show. 

V.  21.  Ye  have  heard  that  it  was  said  to  the»i  of  olden  time, 
Thou  shalt  not  kill;  and  whosoever  shall  kill,  shall  be  in  danger 
of  the  judgment. 

Here  he  takes  up  several  of  the  Ten  Command- 
ments, to  explain  them  properly,  and  shows  how 
the  Pharisees  and  Scribes  gave  no  further  explana- 
tion of  them  and  attached  no  further  significance  to 
them  than  lies  in  the  mere  words,  as  referring  to 
external  gross  works.  So,  in  the  first  place,  in  this 
fifth  commandment  they  saw  nothing  more  than  the 
word  kill,  that  means  strike  dead  with  the  hand ; 
and  they  let  the  people  stop  short  with  that,  as  if 
nothing  further  were  here  forbidden,  and  as  if 
besides  a  convenient  shield  were  provided,  so  that 
they  would  not  be  guilty  of  the  killing,  though  one 
handed  over  another  person  to  death.  So,  when 
they  delivered  Christ  to  the  heathen  Pilate,  they 
would  not  defile  their  hands  with  blood,  that  they 
might  continue  to  be  pure  and  holy;  and  they  were 
so  strict,  that  they  would  not  even  go  into  the  palace 
of  the  judge;  and  yet  it  was  they  alone  who  caused 
his  death,  and  forced  Pilate  against  his  will  that  he 
had  to  kill  him.  Yet  they  acted  as  if  they  were  en- 
tirely clean  and  innocent,  so  that  they  even  blamed 


134  LUTHER'S   COMMENTARY   ON   THE 

the  apostles  in  regard  to  it,  and  said:  "You  intend  to 
bring  this  man's  blood  upon  us;"  as  though  they 
should  say:  It  was  not  we,  but  the  heathen,  that 
killed  him.  So  we  read  about  king  Saul  in  i  Sam. 
xviii.  25.  He  disliked  David,  and  would  gladly 
have  killed  him;  but  as  he  wanted  to  be  holy,  he 
thought  he  would  not  kill  him  himself,  but  send 
him  among  the  Philistines,  that  he  might  be  killed 
there,  and  his  hand  not  be  defiled  with  his  blood. 

See,  that  is  the  beautiful  Pharisee-holiness,  that 
can  make  itself  clean,  and  stay  pious,  if  it  only 
does  not  slay  with  its  own  hand,  although  the  heart 
is  sticking  full  of  wrath,  hatred  and  envy,  and 
secret  evil  and  murderous  designs,  and  the  tongue 
besides  full  of  cursing  and  blasphemy;  just  as  is  the 
case  with  the  holiness  of  our  papists,  who  have 
become  real  masters  in  this  business;  and,  that 
their  holiness  may  not  be  rebuked  nor  they  be 
bound  by  the  words  of  Christ,  they  have  come 
liandsomely  to  his  assistance,  and  have  deduced 
twelve  counsels  from  his  words,  that  Christ  has  not 
commanded  all  this  as  necessary,  but  has  left  it  at 
the  option  of  every  one  to  be  observed  as  good  ad- 
vice, whoever  wishes  to  merit  something  special 
above  others;  that  it  is  instruction  altogether  su- 
perfluous, that  one  can  easily  dispense  with. 

But  if  you  ask  them  for  what  reason  they  have 
invented  these  recommendations,  or  how  they  prove 
them,  they  say:   Why,   if  one  should   teach  thus 


SERMON   ON   THE   MOUNT.  1 35 

that  would  mean  nimis  onerativimi  legis  cJirist- 
ianae^  that  is,  Christian  people  would  be  too  heav- 
ily burdened;  as  those  at  Paris  have  openly  and 
boldly  written  against  me.  Yes,  truly,  a  beautiful 
reason  and  a  grievous  burden,  that  a  Christian 
should  be  friendly  towards  his  neighbor,  and  not 
let  him  be  in  need,  as  every  one  wishes  to  be 
treated.  And  because  they  think  it  too  burden- 
some, it  must  not  be  said  to  have  been  commanded, 
but  left  at  every  one's  option  to  be  done  or  not  as 
one  may  choose;  but  he  who  cannot  or  will  not  do 
it  shall  not  be  burdened  with  it.  Thus  we  are  to 
twist  the  mouth  of  Christ,  master  his  words,  and 
make  out  of  them  whatever  we  please.  But  he 
will  not  allow  himself  to  be  deceived  in  this  way, 
nor  will  he  recall  his  sentence  that  he  has  here  pro- 
nounced saying:  whosoever  has  not  a  better  piety, 
shall  find  heaven  shut  against  him,  and  be  damned, 
and  as  follows  afterwards,  also,  he  shall  be  deserv- 
ing of  hell-fire  who  says  to  his  brother.  Thou  fool; 
from  which  we  may  easily  conclude  whether  it  was 
recommended  or  commanded. 

And  here  they  have  also  discovered  a  little  gloss, 
to  help  their  lies,  and  thus  they  say,  it  was  indeed 
commanded  to  refrain  from  anger  and  spite  in  the 
heart,  but  not  from  the  tokens  of  wrath,  that  is,  as 
we  say  in  German,  to  forgive,  but  not  to  forget, 
and  to  have  the  idea  that  you  will  not  be  angry  ot 
do  anything  bad,  and  yet  withhold  all  kindness  from 


136  LUTHER'S  COMMENTARY   ON   THE 

your  neighbor  and  bestow  upon  him  no  good  word 
or  token  of  friendship.  Here  ask  of  God  himself 
and  Christ,  why  he  did  not  withhold  this  kindness 
from  those  who  crucified  him,  reviled  and  most 
shamefully  blasphemed  him,  but  prayed  for  them 
and  said:  Father,  forgive  them,  for  they  know  not 
what  they  do,  although  they  were  the  most  shame- 
less villains,  who  deserved  the  fiercest  wrath  and 
punishment.  Yes,  if  he  had  been  angry  at  us  in 
that  way,  who  were  his  enemies  and  practiced  all 
manner  of  idolatry  and  ungodliness,  he  would  have 
had  to  stay  up  there  in  heaven  and  not  shed  his 
blood  and  die  for  us,  but  say  after  the  manner  of 
this  little  gloss:  I  will  forgive,  indeed,  but  I  will 
not  forget.  Meanwhile  we  should  all  have  contin- 
ued to  be  the  devil's  own,  and  no  man  could  have 
escaped  going  to  hell.  In  short,  it  is  absolutely  a 
disgraceful,  cursed  little  gloss,  and  in  fact  a  sin  and 
a  shame,  that  any  one  in  Christendom  has  dared  to 
teach  this,  in  the  face  of  such  a  clear  and  open 
text;  yet  they  have  daubed  all  their  books  full  of 
these  lies,  and  are  trying  now  besides  brazenfacedly 
to  defend  them.  But  hereby  we  are  to  see  and 
recognize  our  Pharisees  and  hyprocrites,  with  their 
great  sanctity,  which  they  profess  with  many 
special  works,  but  at  the  same  time  witho-ut  hesi- 
tation transgress  the  commands  of  God  and  also 
teach  others  to  do  the  same;  as  Christ  here  and  else- 
where depicts  them. 


SERMON   ON   THE    MOUNT.  I37 

It  is  indeed  true,  that  one  must  be  angry,  if  those 
do  it  whose  duty  it  is,  and  if  the  anger  does  not  go 
farther  than  to  rebuke  sin  and  what  is  evil;  as, 
when  one  sees  another  sin,  admonishes  and  warns 
him,  that  he  may  refrain  from  it,  etc.  That  is  a 
Christian  and  brotherly,  yes,  a  fatherly  anger.  For 
you  see  in  the  case  of  pious  parents,  that  they  do 
not  punish  their  children  in  such  a  way  that  they 
mean  to  do  them  harm  or  injury,  but  that  badness 
may  be  repressed  and  e\ul  averted;  so  also  the  pow- 
ers that  be  are  to  be  wrathful  and  punish.  Here 
it  is  indeed  right  that  one  should  have  no  anger  in 
his  heart,  and  yet  must  show  signs  and  tokens  of 
anger,  since  both  the  word  and  the  fist  are  rough 
and  sharp,  but  the  heart  remains  sweet  and  friendly 
and  knows  of  no  spite.  In  short,  it  is  the  anger  of 
love  that  wishes  harm  to  no  one,  but  is  a  friend  of 
the  person,  whilst  hostile  to  the  sin,  as  even  nature 
may  teach  every  one.  But  it  will  not  do  to  abuse 
this  as  a  shield,  and  hide  and  dress  up  under  it 
spite  and  envy  in  the  heart  against  our  neighbor; 
as  those  knavish  saints  do  and  teach. 

So  Jesus  now  takes  up  this  command,  and  means 
to  say  this:  You  have  thus  heard  from  the  Phari- 
sees how  Moses  commanded,  and  of  old  it  was  thus 
taught:  Thou  shalt  not  kill,  etc.  Therewith  you 
tickle  yourselves  and  deck  yourselves  out,  take  on 
airs  as  those  who  diligently  teach,  and  observe  "the 
laws  of  God  as  they  are  taught  from  Moses,  and 


138  LUTHER'S  COMMENTARY   ON   THE 

were  received  by  them  of  olden  time;  you  take 
your  stand  and  insist  upon  it:  There  is  Moses,  he 
says,  Thou  shalt  not  kill.  You  hold  on  to  that 
word,  and  won't  let  it  mean  anything  else  than  just 
as  it  sounds  in  the  plainest  sense,  so  that  the 
simple-minded  must  say:  "It  is  true;  that's  the  way 
it  stands  in  the  book;"  thus  you  darken  the  word 
with  your  continual  bawling  and  your  foul  glosses, 
so  that  one  does  not  see  what  the  words  really  con- 
tain and  mean.  For  do  you  think  that  he  is 
speaking  only  of  the  fist  where  he  says:  Thou 
shalt  not  kill?  What  does  he  mean  \>y  yoii?  Not 
only  your  hand,  foot,  tongue,  or  any  other  single 
member;  but  all  that  you  are,  body  and  soul.  Just 
as  when  I  say  to  any  one:  You  shall  not  do  this;  I 
speak  not  with  the  fist,  but  with  the  whole  person. 
Yes,  even  if  I  should  say:  Thy  fist  shall  not  do  it, 
I  mean  not  the  hand  alone,  but  the  whole  person  to 
whom  the  hand  belongs;  for  the  hand  alone  would 
do  nothing  if  the  whole  body  with  all  its  members 
did  not  cooperate. 

Therefore,  Thou  shalt  not  kill,  is  as  much  as  to 
say:  You  may  find  as  many  ways  to  kill  as  you 
have  members  of  the  body,  by  your  hand,  tongue, 
heart,  by  signs  and  gestures,  by  angrily  looking  at 
any  one,  by  begrudging  him  his  life,  by  your  eyes 
or  even  by  your  ears — if  you  don't  like  to  hear  him 
spoken  of,  that  all  means  killing.  For  then  your 
heart  and  all  there  is  about  you  is  so  disposed  that 


SERMON   ON   THE   MOUNT.  I39 

you  would  be  glad  if  he  were  already  dead,  and 
although  meanwhile  your  hand  is  quiet,  your 
tongue  is  silent,  your  eyes  and  ears  are  muffled, 
yet  your  heart  is  full  of  murder  and  manslaughter. 

V.  22.  But  I  say  unto  you,  that  whosoever  is  angry  with  his 
brother  shall  be  in  danger  of  the  judgment;  and  whosoever  shall 
say  to  his  brother,  Raca,  shall  be  in  danger  of  the  council;  but 
whosoever  shall  say:  Thou  fool,  shall  be  in  danger  of  hell  fire. 

Behold,  this  is  the  true  light,  that  shows  the  true 
meaning  of  this  commandment,  and  that  puts  to 
shame  their  foul  gloss,  as  a  dark  lantern  in  contrast 
with  the  bright  sun,  and  it  now  shines  with  such  a 
different  appearance,  that  they  are  presently  amazed 
and  say,  That  is  teaching  with  authority,  and  not 
as  their  scribes.  Although  this  explanation  is  clear 
enough,  and  elsewhere  often  treated  of,  we  must 
yet  here  for  the  sake  of  the  text  expand  the  words 
a  little.  In  the  first  place  he  says:  He  who  is 
angry  with  his  brother  is  in  danger  of  the  judg- 
ment; that  is,  he  has  merited  the  same  punishment 
that  is  inflicted  upon  a  murderer,  namely,  that  he 
should  be  condemned  to  death.  For  he  repeats  the 
very  words  that  stand  in  the  text,  Lev.  xxiv.  17 
(which  he  now  himself  has  quoted):  He  that  kill- 
eth  any  man  shall  surely  be  put  to  death.  Because 
now  he  who  is  angry  with  his  brother  comes  under 
the  same  sentence,  he  is  also  properly  called  a 
murderer.  In  the  second  and  third  statement : 
Whosoever  saith  to   his  brother,   Raca,   or.   Thou 


140  LUTHER'S   COMMENTARY   ON   THE   " 

fool,  is  in  danger  of  the  council  and  of  hell  fire,  he 
means  the  same  thing  as  to  be  in  danger  of  the 
judgment,  namely,  that  he  is  in  danger  of  being 
put  to  death. 

But  he  mentions  three  particulars,  to  show  how 
the  punishment  becomes  greater  and  more  severe 
the  more  the  sin  continues  and  reveals  itself  For 
he  speaks  as  in  a  process  before  the  court,  when  a 
criminal  is  to  be  punished.  As  namely,  when  one 
has  committed  murder,  he  is  in  danger  of  the 
judgment,  that  is,  he  is  brought  before  the  court, 
indicted,  and  a  charge  is  brought  against  him,  as 
one  who  has  caused  death.  That  is  the  first  grade 
or  step  towards  death;  yet  the  sentence  has  not  yet 
been  passed,  so  that  he  still  may  have  room  to  vin- 
dicate himself  and  be  acquitted.  Secondly,  when 
however  the  sentence  has  been  passed  that  he  is  to 
die,  then  he  is  in  danger  of  the  council,  so  that  a 
consultation  is  held  concerning  him,  what  kind  of 
punishment  is  to  be  meted  out  to  him;  then  he  is 
again  nearer  to  death,  so  that  he  cannot  escape. 
Thirdly,  when  the  sentence  of  death  has  now  been 
passed,  and  all  has  been  determined  upon,  he  is 
handed  over  to  the  executioner,  that  he  may  take 
him  away  and  perform  his  official  duty.  So  he  in- 
dicates by  these  steps,  how  one  sinks  deeper  and 
deeper  into  punishment;  just  as  he  who  is  to  be  exe- 
cuted draws  steadily  nearer  and  nearer  to  death. 
Therefore,  it  is  as  if  it  were  said:  He  who  is  angry 


SERMON    ON   THE    MOUNT.  I4I 

in  heart  is  already  deserving  of  death  before  God; 
but  he  who  goes  further  and  says:  Raca,  or,  Thou 
fool,  has  already  had  sentence  pronounced  upon 
him,  etc.  In  short,  he  is  already  damned  to  hell- 
fire  who  is  angry  with  his  brother.  But  he  who 
says  Raca,  deserves  to  go  still  deeper  into  hell;  still 
deeper,  however,  he  who  kills  also  with  words  and 
fist.  So  the  punishment  and  condemnation  is  en- 
tirely one  and  the  same,  and  yet  the  same  is  heavier 
and  more  severe  as  the  sin  progresses  and  breaks 
out  more  fiercely. 

As  to  the  meaning  of  Raca,  we  are  told  that  it 
signifies  all  sorts  of  indications  that  show  our 
anger  against  our  neighbor:  as  when  one  neither 
speaks  to  or  looks  at  him ;  or  when  one  is  pleased 
and  secretly  rejoices  when  it  goes  ill  with  him;  or 
where  one  in  any  way  shows  that  he  would  be 
really  glad  if  his  neighbor  would  be  utterly  ruined; 
as  there  are  now  many  of  these  poisonous,  wretched 
creatures,  that  array  themselves  most  bitterly 
against  us,  both  publicly  and  by  secret  and  treach- 
erous practices,  as  those  who  would  most  gladly 
hear  that  we  were  all  exterminated,  and  yet  they 
pose  as  holy  Christian  people. 

The  other  phrase:  Thou  fool,  means  not  only  the 
various  indications  [above  mentioned]  but  all  the 
words  that  come  from  a  bad,  poisonous  heart,  that 
is  hostile  to  its  neighbor.  Otherwise,  if  they  come 
from  a  kind,  motherly  heart,  there  is  no  sin.     For 


142  LUTHER'S  COMMENTARY  ON  THE 

one  may  indeed  rebnke  and  scold  with  words,  as 
St.  Paul  calls  his  Galatians  fools,  and  Christ  says 
to  his  disciples:  O  fools,  and  slow  of  heart  to  be- 
lieve; yes,  not  only  this,  but  we  must  also  be  angry 
and  wear  a  stern  and  forbidding  exterior.  For  this 
is  all  a  godly  anger  and  vexation  at  the  wrong,  not 
at  the  person,  but  for  the  benefit  of  our  neighbor. 
In  short,  it  is  a  necessary  anger,  that  cainiot  be 
dispensed  with  in  any  house,  in  any  city  and  gov- 
ernment, yes,  in  any  pulpit.  For  should  father, 
mother,  judge  and  preacher  haul  in  mouth  and  fist, 
and  neither  rebuke  nor  restrain  the  evil,  govern- 
ment and  Christianity  and  everything  would  go  to 
destruction  through  the  wickedness  of  the  world. 
So  that  the  meaning  here  is:  hate  the  cause,  yet 
love  the  person;  as  the  jurists  very  well  say,  if  they 
only  would  make  the  right  use  of  it. 

V.  23,  24.  Therefore,  if  thou  bring  thy  gift  to  the  altar,  and 
there  remeniberest  that  thy  brother  hath  aught  against  thee, 
leave  there  thy  gift  before  the  altar,  and  go  thy  way;  first  be 
reconciled  to  thy  brother,  and  then  come  and  offer  thy  gift. 

He  makes  a  long  sermon  over  this  command, 
which  looks  indeed  like  an  easy  text,  but  the  vice 
[here  rebuked]  is  very  wide-spread  and  common, 
especially  among  high,  mighty,  wise  people,  as  at 
the  courts  of  kings,  lords  and  princes,  and  those  who 
are  anything,  or  can  accomplish  anything  upon 
earth,  they  are  most  deeply  involved  in  it,  and  yet 
must  not  be  blamed  with  it.     For  it  wears  a  very 


SERIMON   ON    THE    MOUNT.  143 

specious  appearance,  and  nothing  can  dress  itself  up 
so  handsomely  and  adorn  itself  with  the  appearance 
of  sanctity,  wherewith  many  people  deceive  them- 
selves and  others;  and  they  do  not  see  hov/  they 
are  at  heart  hostile  to  their  neighbor,  or  cher- 
ish a  secret  spite  against  him,  and  nevertheless 
want  to  be  pious,  serve  God,  and,  as  he  here  says, 
go  to  the  altar  and  bring  a  sacrifice,  supposing 
that  it  is  all  right  with  them. 

This  is  the  way  of  it;  they  put  on  a  handsome 
appearance  and  stand  under  the  cover  of  what  is 
called  zelus  jiistitiae  [a  zeal  for  justice,]  a  virtue 
that  loves  justice  and  is  indignant  at  evil  and 
cannot  tolerate  it;  just  as  the  sword  and  ruling 
authority  are  appointed  to  administer  righteousness 
and  punish  wickedness;  as  also  father  and  mother, 
master  and  -mistress,  must  become  angry  and  pun- 
ish. Here  comes  now  the  pious  villain,  puts  on  his 
little  robe  and  says  he  does  it  out  of  love  for  right- 
eousness, and  has  good  and  reasonable  cause  for 
what  he  does:  as  now  princes  and  others  are  brim- 
full  of  poison,  hatred  and  envy  against  our  people, 
live  on  in  this  spirit,  make  no  conscience  of  it,  and 
the  whole  thing  is  nothing  but  "indulgences"  and 
"relics. "  For  they  cover  themselves  with  the 
beautiful  excuse,  that  they  say  they  are  hostile  to 
heresy,  and  they  make  a  great  virtue  out  of  it,  a 
holy  zeal  and  a  love  for  the  truth;  and  there  is 
at  bottom  nothing  but  a  shameful,  poisonous  hatred 


144  LUTHER'S   COMMENTARY   ON   THE 

and  spite,  that  cannot  otherwise  show  and  gratify 
itself. 

For  I  know,  and  may  well  say,  that  all  onr  oppo- 
nents (except  onr  dear  lord  the  Emperor,  person- 
ally, who  has  not  been  correctly  informed  abont 
us,)  neither  have  nor  know  any  reason  why  they 
should  hate  and  be  hostile  to  us,  except  mere  envy 
and  mischief.  For  they  make  no  charge  against 
us  of  any  wrong-doing,  that  we  are  scamps  or 
scoundrels,  or  have  injured  them  in  any  way;  they 
know  too,  and  have  had  to  confess  it,  that  our 
doctrine  is  the  exact  truth;  yet  they  are  so  full  of 
poison  that  they  would  bear  with  the  world  full  of 
nothing  but  desperate  villains  rather  than  with  us 
and  ours. 

So  there  are  many  excellent,  honorable,  learned 
and  otherwise  upright  people,  who  are  so  filled 
with  anger,  envy  and  hatred,  and  are  so  embittered 
by  it,  that  they  are  unconscious  of  it,  and  are  fully 
satisfied  that  they  are  doing  it  by  virtue  of  their 
office  or  for  the  sake  of  righteousness.  For  their 
excuse  is  too  plausible,  and  so  delusive  that  no  one 
dare  accuse  them  of  being  anything  else  than  up- 
right, pious  people.  So  their  hearts  at  last  become 
hardened,  they  strengthen  and  harden  themselves 
in  the  poisonous  vice,  and  sin  against  the  Holy 
Ghost.  For  it  is  a  two-fold  wickedness;  first  that 
the  heart  is  full  of  anger,  hatred  and  envy;  sec- 
ondly, that  it  is  not  acknowledged  to  be  sin  or  evil, 


SERMON    ON    THE    MOUNT,  145 

but  is  to  be  called  virtue,  wliicli  is  equivalent  to 
smiting  God  on  the  mouth  and  making  him  out  a 
liar. 

Notice,  for  this  reason  Christ  warns  so  diligently 
that  every  one  be  specially  careful  at  this  point  lest 
he  be  deceived  by  this  hypocrisy  and  false  appear- 
ance. For  no  one  believes  how  such  a  simple 
statement  can  be  so  far-reaching  and  affect  such 
great  people.  For  by  these  words,  as  he  says:  "If 
thou  bring  thy  gift  to  the  altar"  he  shows  clearly 
that  he  is  speaking  of  those  who  serve  God,  and 
claim  to  be  the  true  children  of  God,  and  are  re- 
puted to  be  the  best  of  all.  What  is  wrong  with 
them,  then?  Nothing,  except  that  their  heart  is 
sticking  full  of  hatred  and  envy.  Dear  friend,  of 
what  account  is  it  that  you  are  incessantly  fasting 
and  praying,  giving  all  your  money  for  God's  sake, 
and  castigating  vourself  to  death,  and  doing  ever 
so  many  good  works,  more  than  all  the  Carthusians, 
whilst  at  the  same  time  you  ignore  the  command 
of  God  that  he  wishes  to  be  obeyed  ?  That  you 
make  no  conscience  of  reviling  and  calumniating 
others,  and  yet  wish  to  present  a  great  sacrifice? 
Just  as  if  one  had  caused  war  and  murder,  and  had 
shed  much  blood,  and  afterward  paid  a  thousand 
ducats  for  having  masses  said  for  those  who 
were  killed;  or  if  some  one  had  stolen  a  great  sum 
of  money,  and  then  would  give  alms  for  God's 
sake.     Thus   they   deceive    God  (yes,   themselves) 


14^  LUTHER'S   COMMENTARY   ON    THE 

willi  the  pretty  pretence,  that  he  must  now  regard 
them  as  genuine  living  saints. 

Therefore  he  says  now:  Do  you  wish  to  serve 
God  and  present  an  offering,  and  have  you  injured 
any  one,  or  do  you  cherish  anger  against  your 
neighbor?  then  know  at  once  that  God  will  not  ac- 
cept your  offering,  but  lay  it  right  down,  and  drop 
everything  and  go  first  of  all  and  be  reconciled 
with  your  brother.  By  this  he  means  now  all 
works  that  one  can  do  to  serve  or  praise  God  (for 
in  those  days  there  was  no  better  work  than  to  offer 
sacrifice);  and  he  rejects  it  entirely,  and  commands 
that  it  be  dropped  at  once,  unless  your  heart  first 
assures  you  that  3'ou  are  reconciled  with  your 
neighbor  and  do  not  know  of  cherishing  any  ill- 
will.  If  this  be  done,  then  come  (says  he),  and 
offer  thy  gift.  This  he  adds,  so  that  no  one  should 
think  that  he  wishes  to  reject  or  despise  such  a  gift. 
For  it  was  not  an  evil  act,  but  one  ordered  and 
commanded  by  God;  but  that  is  evil,  and  utterly 
spoils  it  all,  that  they  disregard  the  higher  com- 
mands of  God  and  despise  them.  That  is  making 
an  abuse  of  sacrifices  against  your  neighbor. 

There  is  also  an  abuse  in  regard  to  this  matter 
that  is  of  more  consequence — that  one  seeks  thereby 
to  be  saved,  to  atone  for  sin,  and  to  rely  upon  it 
and  have  confidence  before  God;  of  this  we  treat 
elsewhere.  In  itself  it  is  a  good  work;  just  as  all 
other  works  of  public  worship,  as  praying  and  fast- 


SERMON    ON   THE   MOUNT.  I47 

iiig,  are  not  to  be  despised  or  neglected,  where  their 
intention  and  nse  are  proper,  namely,  that  one  does 
not  do  them  thereby  to  merit  heaven,  and  when 
the  heart  is  all  right  towards  our  neighbor,  and 
thus  both  faith  and  love  are  pure  and  right.  But 
if  thou  prayest  and  fastest,  and  yet  along  with  tliis 
speakest  evil  of  thy  neighbor,  defamest  and  slan- 
derest  people,  thy  mouth  indeed  speaks  holy  words 
and  eats  nothing;  but  it  meanwhile  pollutes  and 
defiles  itself  with  thy  neighbor,  against  the  com- 
mand of  God. 

Therefore  he  rebukes  and  forbids  such  fasting  in 
Is.  Iviii.  3,  wherewith  they  mortified  their  bodies 
and  made  pretence  of  great  devotion,  and  he  says: 
Behold  in  the  day  of  your  fast  ye  find  pleasure, 
and  exact  all  your  labors.  Ye  fast  for  strife  and 
debate,  and  to  smite  with  the  fist  of  wickedness: 
ye  shall  not  fast  as  ye  do  this  day,  to  make  your 
voice  to  be  heard  on  high,  etc.  And  he  further 
teaches  how  we  are  to  fast  properly:  Is  not  this 
the  fast  that  I  have  chosen  ?  to  loose  the  bands  af 
wickedness,  to  undo  the  heavy  burdens  and  to  let 
the  oppressed  go  free,  etc.  Break  thy  bread  to  the 
hungry,  and  when  thou  seest  the  naked,  cover 
him,  etc.  Here  you  see  how  he  is  chiefly  con- 
cerned about  our  love  for  our  neighbor. 

V.  25,  26.  Agree  with  thine  adversary  quickly,  while  thou  art 
in  the  way  with  him;  lest  at  any  time  the  adversary  deliver  thee 
to  the  judge,  and  the  judge  deliver  thee  to  the  officer,  and  thou  be 


148  LUTHER'S   COMMENTARY   ON   THE 

cast  into  prison .     Vcrily\  I  say  uttto  thee,  Thou  shall  by  no  means 
come  out  thence,  till  thou  hast  paid  the  tittermost  farthing . 

In  the  previous  text  he  preached  to  him  who  had 
injured  his  neighbor  or  was  angry  at  him:  but  here 
he  tells  how  he  is  to  act  who  is  injured;  and  he 
carries  out  the  figure  that  he  had  introduced, 
namely  the  usual  course  taken  before  a  court, 
when  two  parties  are  opposed  to  one  another,  one 
accusing,  the  other  being  accused,  and  the  judge 
pronouncing  sentence  and  punishing  the  guilty 
party;  and  he  means  only  to  say  that  he  who  in- 
jures another  should  peaceably  become  reconciled 
with  him;  that  the  other,  however,  should  consent 
to  be  reconciled  and  cheerfully  forgive.  This  is 
now  also  a  fine  point,  and  here  many  can  very 
nicely  cover  over  and  adorn  their  scoundrelism,  by 
saying  that  they  will  gladly  forgive,  but  not  forget. 
For  there  is  ever  the  pretence  at  hand,  of  which  I 
have  spoken,  that  anger  against  the  wrong  is  rea- 
sonable, and  they  think  they  are  acting  with  good 
reason,  and  all  is  right  and  proper. 

Therefore  he  warns  here  again,  and  shows  that 
in  this  commandment  not  only  is  wrath  forbidden, 
but  it  is  also  commanded  that  we  are  cheerfully  to 
forgive  and  forget  the  harm  that  has  been  done 
to  us:  as  God  has  done  with  us,  and  still  does,  when 
he  forgives  sin,  that  he  blots  it  out  of  the  record  al- 
together and  remembers  it  no  more;  yet  not  so 
that  one  must  or  can  in  such  measure  forget  it, 


SERMON   ON   THE   MOUNT.  149 

that  one  dared  never  think  of  it  again;  but  in  such 
a  way  that  you  can  have  just  as  friendly  a  heart 
towards  your  neighbor  as  before  he  injured  you. 
But  if  the  stump  remains  in  your  heart,  so  that 
you  are  not  as  friendly  and  kind  towards  him  as 
before,  then  it  cannot  be  said  that  you  have  for- 
gotten, not  even  that  you  have  heartily  forgiven, 
and  you  are  still  the  knave  who  comes  before  the 
altar  with  his  gift  and  means  to  serve  God,  whilst 
his  heart  is  yet  sticking  full  of  anger,  envy  and 
hatred.  But  very  few  people  pay  regard  to  this; 
they  all  wear  the  beautiful  mask,  they  do  not  see 
how  their  heart  stands  in  relation  to  this  command, 
which  in  short  tolerates  no  wrath  or  ill-will  against 
one's  neighbor. 

It  is  true,  as  above  said,  that  anger  there  must  7 
and  shall  be;  but  take  care  that  it  be  properly  ap-  I 
plied,  and  remember  that  thou  art  commanded  not  I 
to  be  augry  on  thine  own  account;  but  for  the  sake 
of  thine  office  and  of  God,  and  that  thou  must  not 
confound  the  two,  thy  person  and  office.     For  thine] 
own  person  thou  must  not  cherish  anger  against  \ 
any  one,  however  badly  thou  art  injured;  but  where  ; 
thine  office  requires  it,  there  must  thou  be  angry,  ^ 
even  though  no  harm  has  been  done  to  thy  person,  j 
Thus  a  pious  judge  is  angry  at  a  criminal  to  whom 
he  wishes  no  harm  for  his  own  person's  sake,  and 
whom  he  would  rather  leave  unpunished,  and  his 
wrath    proceeds   from  a  heart   in  which    there  is 


150  LUTHER'S  COMMENTARY  ON  THE 

nothing  but  love  towards  his  neighbor,  and  it  is 
only  the  evil  deed  that  is  to  be  punished  that  must 
bear  the  wrath.  But  if  thy  brother  has  done  some- 
thing against  thee  and  angered  thee,  and  asks  thy 
forgiveness,  and  ceases  to  do  evil;  then  the  anger 
also  must  subside.  Whence  comes  then  the  secret 
spite  that  thou  nevertheless  art  still  cherishing  in 
thy  heart,  when  the  cause  and  occasion  of  the 
anger  is  gone,  and  instead  thereof  other  acts  appear 
showing  that  the  man  is  converted  and  has  become 
a  totally  different  man,  and  has  become  a  new  tree, 
with  new  fruits,  who  now  loves  and  honors  thee 
supremely,  so  that  he  blames  and  rebukes  himself 
on  thy  account?  Thou  must  before  God  and  all 
the  world  be  a  desperate  man,  if  thou  dost  not 
again  show  thyself  thus  towards  him  and  heartily 
forgive  him,  so  that  the  sentence  is  properly  pro- 
nounced against  thee  that  is  threatened  here. 

V.  27,  28,  29,  30.  Y^e  have  heard  thai  it  was  said  to  them  of 
old  time,  Thou  shalt  not  commit  adultery:  BiU  I  say  unto  you, 
That  whosoever  looketh  on  a  woman  to  lust  after  her  hath  com- 
mitted adultery  with  her  already  in  his  heart.  And  if  thy 
right  eye  offend  thee,  pluck  it  out  and  cast  it  from  thee:  for  it  is 
profitable  for  thee  that  one  of  thy  members  should  perish,  and 
not  that  thy  ivhole  body  should  be  cast  into  hell.  And  if  thy 
right  hand  offend  thee,  cut  it  off  and  cast  it  from  thee :  for  it  is 
profitable  for  thee  that  one  of  thy  mejnbers  should  perish  and  not 
that  thy  whole  body  should  be  cast  into  hell. 

This  is  a  bit  of  salt  against  the  teaching  of  the 
Pharisees;  he   treats  in  it  of  two  things — first  of 


SERMON   ON   THE   MOUNT.  15I 

adultery,  then  of  cutting  off.  Concerning  adultery, 
they  had  given  the  literal  meaning  to  the  fifth  com- 
mandment, and  taught  thus:  There  is  nothing  more 
forbidden  than  the  real  act  of  adultery;  and  they  did 
not  regard  it  as  a  sin  if  they  were  at  heart  inflamed 
with  lust  and  evil  desire  towards  another,  and  also 
outwardly  revealed  this  with  ugly  words  and  im- 
modest gestures,  and  this  did  no  harm  to  their 
sanctity  if  they  only  did  otherwise  good  works, 
diligently  sacrificed  and  prayed,  etc.  That  was 
not  teaching  the  commands  of  God,  but  perverting 
them;  it  was  not  making  the  people  pious,  but 
only  worse;  it  was  giving  room  and  permission  for 
all  sorts  of  sin  and  unchastity.  But  here  you  hear 
a  different  master,  who  shows  their  sanctity  to  be 
sin  and  shame,  and  throws  true  light  upon  this 
commandment,  and  decides  that  adultery  is  com- 
mitted also  with  eyes,  ears,  mouth,  yes  most  of  all 
with  the  heart;  as  when  one  looks  at  a  woman,  or 
sports  with  her,  yes  thinks  of  her  lustfully. 

Now  see  how  matters  must  have  stood  among 
this  people,  and  what  kind  of  people  Christ  had  to 
deal  with,  since  not  only  the  great,  common  crowd, 
but  those  who  stood  above  other  people  and  ought 
to  teach  and  control  them,  not  only  permit  such 
things,  but  do  them  themselves,  and  increase  the 
occasion  for  adultery,  and  yet  wish  to  be  counted 
pious  if  they  only  do  not  actually  commit  adultery; 
although    it  is  easy    to  calculate    how  pious   and 


152  LUTHER'S   COM.MENTAI'IY   ON    THK 

chaste  people  can  be  for  works'  sake,  if  so  much 
allowance  be  made,  and  they  can  carry  it  so  far  as 
to  have  their  heart  full  of  eager  lust,  that  also  re- 
veals itself  by  all  sorts  of  signs,  words  and  gestures 
towards  each  other.  What  else  can  then  follow 
but  the  act  itself,  if  opportunity  offers?  Or,  how 
is  he  therefore  so  much  the  more  pious,  although 
he  cannot  perform  the  deed  that  he  would  like  to 
accomplish  and  is  unceasingly  lusting  after  it  in  his 
heart?  Just  as  a  wretch  can  wish  to  see  his  mas- 
ter dead,  although  he  is  lying  in  prison,  and  would 
like  to  kill  him  himself,  if  he  could  only  get  at  him: 
are  we  therefore  not  to  call  him  a  murderer,  or  even 
to  count  him  pious? 

But  do  you  say:  If  that  be  true,  that  also  with 
a  look  adultery  can  be  committed,  what  are  we 
then  to  do  ?  Men  and  women  must  live  together 
and  have  daily  intercourse.  Or  are  we  to  run  out 
of  the  world,  or  punch  out  ears  and  eyes,  and  have 
our  heart  torn  out?  Answer:  Christ  does  not  here 
forbid  that  we  are  to  live  together,  eat,  drink,  yes, 
even  laugh  and  be  merry;  that  is  all  still  free  of 
harm,  if  only  the  one  feature  be  wanting,  that 
means,  to  lust  after  her.  It  is  true,  the  Jews  try 
to  help  themselves  out  in  this  way,  by  saying- 
there  is  no  sin,  if  one  loves  another  with  thoughts 
and  signs;  just  as  they  do  not  regard  it  as  sin  to  be 
angry  with  a  neighbor  and  be  hostile  to  him  at 
heart:  so  that  one  must  not  condemn  the  whole 


SERMON    ON    THE    MOUNT.  I53 

nation  and  so  many  holy  people,  as  if  they  were  all 
mnrderers  and  adnlterers.  Therefore  they  ninst 
apologize  for  these  commandments,  that  one  is  not 
to  interpret  them  so  strictly;  but,  as  our  learned 
men  have  said:  These  may  be  good  counsels  for 
the  perfect,  but  nobody  is  bound  by  them;  and  they 
have  gone  so  far  in  this  matter  that  there  has  been 
great  disputing  and  doubting,  whether  bad  conduct 
with  a  whore,  outside  of  marriage,  is  even  a  sin; 
and  it  is  in  fact  now  in  Italy  among  respectable 
people  counted  an  honor,  so  that  one  almost  regards 
those  as  holy  who  go  no  farther  than  this.  Again, 
however,  there  are  those  who  have  narrowed  it 
down  altogether  too  much,  and  want  to  be  so  very 
holy,  that  they  forbid  even  looking  at  any  one,  and 
have  taught  that  all  association  of  male  and  female 
persons  is  to  be  avoided.  Hence  come  the  excel- 
lent saints  that  have  run  away  from  the  world  into 
the  wilderness  and  into  monasteries,  so  that  they 
may  shut  themselves  off  from  all  seeing  and  hear- 
ing, from  all  dealing  and  fellowship  with  the  world. 
But  Christ  states  the  opposite  of  both  these  ex- 
tremes; he  will  not  let  the  command  of  God  be  so 
twisted;  and  such  counsel  be  given  in  the  matter 
as  to  give  a  loose  rein  to  unchastity  and  villainy. 
For  he  says  in  plain  and  clear  words  that  he  who 
looks  at  a  woman  with  evil  desire  is  an  adulterer, 
and  sentences  him  besides  to  hell-fire,  when  he  says 
it  is  better  that  one  should  put  out  his  eye  than 


154  LUTHER'S   COMMENTARY   ON   THE 

that  the  whole  body  should  be  cast  into  hell.  And 
he  also  does  not  want  such  saints  as  run  away  from 
mankind.  For  if  that  were  to  be  the  rule,  the  ten 
commandments  would  nowhere  be  needed.  For  if 
I  am  in  the  wilderness,  separated  from  everybody 
else,  no  one  can  thank  me  for  not  committing 
adultery,  murdering  and  stealing  ;  and  I  still  may 
think  meanwhile  that  I  am  holy  and  have  violated 
none  of  the  ten  commandments,  which  however 
have  been  given  by  God  for  the  very  reason  that 
he  may  teach  us  how  we  are  to  live  aright  in  the 
world  with  reference  to  our  neighbor. 

For  we  are  not  so  made  that  we  are  to  run  away 
from  one  another,  but  are  to  live  together  and 
share  both  good  and  evil.  For  as  we  are  men,  we 
must  also  help  to  bear  all  sorts  of  human  misfor- 
tunes and  the  curse  that  has  fallen  upon  us,  and 
so  prepare  ourselves  that  w^e  can  live  among  bad 
people,  so  that  every  one  may  there  prove  his  holi- 
ness and  not  let  himself  be  made  impatient,  so  that 
he  flees  away.  For  we  must  live  upon  earth  among 
thorns  and  thistles,  in  a  state  of  affairs  that  abounds 
in  temptation,  opposition  and  trouble.  And  you 
have  not  helped  yourself  in  the  least  though  you 
have  run  away  from  the  multitude,  and  yet  carry 
along  with  you  the  same  bad  companion,  that  is 
the  lust  and  evil  passion  that  adheres  to  flesh  and 
blood.  For  you  surely  cannot  deny  your  father 
and  mother,  though  you  are  alone  and  locked  up, 


SERMON   ON   THE    MOUNT.  1 55 

nor  can  you  throw  away  your  flesh  and  blood  from 
you  and  let  it  lie.  Tlie  command  is  not  to  lift 
your  foot  and  run  away;  but  abide  in  your  lot, 
bravely  to  stand  and  contend  against  all  manner 
of  temptation,  and  patiently  to  force  your  way 
through  and  conquer. 

Therefore  Christ  is  a  true  Master,  who  teaches 
you  not  to  run  away  from  people,  nor  to  change 
your  place;  but  to  lay  hands  upon  yourself,  and  cast 
from  you  the  eye  or  the  hand  that  offends  you,  that 
is,  to  remove  the  occasion  of  sinning,  which  is  the 
evil  lust  and  desire  that  sticks  in  yourself  and 
comes  out  of  your  heart.  If  this  be  out  of  the  way, 
you  can  easily  without  sin  be  among  the  people 
and  have  intercourse  with  everybody.  Therefore 
he  says  plainly  (as  above  said):  If  thou  lookest 
upon  a  woman  to  lust  after  her,  thou  hast  com- 
mitted adultery  with  her  in  thy  heart.  He  does 
not  forbid  your  looking  at  her;  for  he  is  speaking 
to  those  who  must  live  in  the  world  among  the 
people,  as  the  whole  previous  teaching  of  this  chap- 
ter and  also  that  which  follows  abundantly  shows. 
But  he  means  that  we  are  to  separate  from  each 
other  the  looking  and  the  lusting. 

You  may  look,  indeed,  at  any  woman  or  man; 
but  only  be  careful  that  there  be  no  lusting.  For 
to  this  end  God  has  ordained  that  every  one  should 
have  his  own  wife  or  her  own  husband,  so  that 
every  one  may  properly  gratify  both  lust  and  de- 


156  LUTHER'S  COMMENTARY   ON   THE 

sire.  If  you  do  not  go  beyond  this  you  ha\'e  his 
sanction,  and  lie  adds  his  blessing  to  it,  and  is  sat- 
isfied with  it,  as  his  ordinance  and  creature.  But 
if  you  go  beyond  this,  and  are  not  satisfied  with 
what  God  has  given  you,  but  go  lusting  and  gaping 
after  others,  then  you  have  already  gone  too  far, 
and  have  confounded  the  two,  so  that  the  looking 
is  spoiled  by  the  lusting. 

This  is  also  the  chief  cause  of  adultery,  that  is 
always  apt  to  happen  when  one  does  not  regard 
God's  word  in  reference  to  his  wife,  as  that  which 
God  gives  him  and  blesses,  but  at  the  same  time 
he  fixes  his  gaze  upon  another  woman;  then  soon 
the  heart  goes  after  the  eyes,  so  that  lust  also  and 
desire  are  added,  which  I  ought  to  have  for  my  wife 
alone.  Aside  from  this,  flesh  and  blood  is  overcur- 
ious,  so  that  it  is  soon  discontented  with  and  tired 
of  that  which  it  has,  is  gaping  after  something  else, 
and  the  devil  adds  his  promptings,  so  that  one  sees 
nothing  in  his  wife  but  what  is  faulty  and  fails  to 
see  what  is  good  and  praiseworthy.  Hence  it 
comes  to  pass  that  every  other  woman  is  more 
beautiful  and  better  in  my  eyes  than  my  own  wife; 
yes,  many  a  one  who  has  a  really  beautiful,  pious 
wife,  allows  himself  to  be  so  blinded,  that  he  dis- 
likes her,  and  attaches  himself  to  an  ugly,  shame- 
ful piece. 

Therefore  this  would  be  the  true  art  and  strong- 
est safeguard  against  this  sin  (as  I  have  elsewhere 


SERMON    ON    THE    MOUNT.  1 57 

more  fully  explained,  of  marriage  and  wedded  life), 
if  every  one  would  learn  rightly  to  regard  his 
spouse  according  to  the  word  of  God,  which  is  the 
most  precious  treasure  and  beautiful  ornament  that 
one  can  find  in  a  man  or  woman,  and  would  mirror 
himself  in  it;  then  he  would  love  and  esteem  his 
spouse  as  a  divine  gift  and  treasure,  and  woul'd 
think  thus  if  he  sees  another  (even  if  she  were 
prettier  than  his  own):  Is  she  pretty?  well,  she  is 
not  so  very  pretty,  and  if  she  were  the  prettiest  on 
earth,  I  have  at  home  a  more  beautiful  ornament 
in  my  wife  that  God  has  given  me,  and  has  adorned 
with  his  word  above  all  others,  even  though  she 
be  not  beautiful  in  body,  or  be  otherwise  defective. 
For  if  I  look  at  all  the  women  in  the  world,  I  find 
no  one  of  whom  I  can  boast  as  I  can  of  mine  with 
a  good  conscience:  This  one  God  has  bestowed 
upon  me  and  placed  within  my  arms,  and  I  know 
that  he  and  all  angels  are  heartily  pleased  if  I  cling 
to  her  with  love  and  fidelity.  Why  should  I  then 
despise  this  precious  divine  gift,  and  devote  myself 
"^  to  another,  in  whom  I  find  no  such  treasure  and  or- 
nament? 

See,  I  could  easily  look  at  all  women,  and  talk 
with  them,  laugh  and  be  merry  in  such  a  way  that 
still  there  should  be  no  lust  and  desire  on  my  part, 
and  I  would  not  let  any  one  seem  to  be  so  beautiful 
or  desirable  to  me,  that  I  would  act  contrary  to 
God's   word   and    command;    and    though    I   was 


158  LUTHER'S   COMMENTARY   ON   THE 

tempted  by  flesh  and  blood,  yet  I  did  not  need  to 
consent,  nor  allow  myself  to  be  overcome,  but  I 
had  to  contend  bravely  against  it  and  conquer 
through  the  word  o^  God,  and  to  live  in  the  world 
in  such  a  way  that  no  one's  wickedness  could 
make  me  wicked,  and  no  enticement  could  make 
me  an  adulterer.  But  because  one  does  not  see  or 
regard  this  word  of  God,  it  has  easily  happened, 
that  one  becomes  tired  of  his  spouse  and  averse  to 
her,  and  prefers  another  and  cannot  resist  the  lust 
and  desire.  For  he  does  not  know  the  art,  that  he 
can  rightly  regard  his  spouse  according  to  the 
beauty  and  ornament  with  which  God  has  clothed 
her  for  him;  he  sees  no  further  than  according  to 
the  eyes,  as  his  wife  appears  to  him  ill-shaped  or 
faulty,  and  another  prettier  and  better.  So  you 
understand  when  looking  at  a  woman  is  sin,  or  is 
not  sin,  namely,  that  one  is  not  to  look  at  another 
as  every  one  is  to  look  at  his  wife. 

Yet  we  are  not  here  to  span  the  bow  too  tightly, 
as  if  one  were  to  be  damned  because,  when  tempted, 
he  feels  that  this  lust  and  desire  towards  another' 
begins  to  arise.  For  I  have  often  said  that  it 
is  profitable  to  live  in  flesh  and  blood  without 
sinful,  evil  inclination,  not  only  in  this  matter, 
but  also  against  every  commandment.  Therefore 
moralists  have  made  this  distinction,  with  which  I 
concur:  that  an  evil  thought,  without  assent,  is 
not  a  mortal  sin.     It  is  not  possible,  if  some  one 


SERMON   ON    THE    MOUNT.  I59 

has  offended  you,  that  your  heart  should  not  feel, 
or^bFTTTOved^a'ird'^egln  to  heave  to  take  vengeance. 
But  that  is  not  yet  criminal,  if  it  only  does  not  de- 
termine and  proceed  to  do  harm,  but  resists  this 
inclination.  So  also  in  this  case;  it  is  not  possible 
to  prevent  the  devil  from  shooting  into  the  heart 
evil  thoughts  and  lust.  But  then  take  care  that 
thou  dost  not  allow  such  arrows  to  stick  there  and 
grow  fast,  but  tear  them  out  and  throw  them  away, 
and  do  as  long  ago  was  taught  by  one  of  the 
ancients,  who  said:  "I  cannot  prevent  a  bird  from 
flying  over  my  head;  but  I  can  easily  prevent  it 
from  making  a  nest  in  my  hair,  or  biting  off  my 
nose."  Thus  it  is  not  in  our  power  to  prevent  this 
or  some  other  temptation,  so  that  thoughts  do  not 
occur  to  us:  if  we  only  stop  with  their  occurring  to 
us,  so  that  we  do  not  admit  them,  although  they 
knock  for  admittance,  and  prevent  their  taking 
root,  lest  they  might  lead  to  consent  and  a  purpose 
to  sin.  But  nevertheless  it  is  still  sin,  but  it  is  in- 
cluded in  the  common  forgiveness,  because  we  can- 
not live  in  the  flesh  without  committing  many 
sins,  and  every  one  must  have  his  devil;  as  also  St 
Paul  complains  about  the  sin  (Rom.  vii.  17)  that 
dwells  in  him,  and  sa3-s,  that  he  finds  in  his  flesh 
no  good  thing,  etc. 

That,  however,  some  have  here  raised  the  ques- 
tion, and  pointedly  asked  whether  it  is  sinful  for  a 
man  to  desire  to  marry  a  woman  or  for  a  woman  to 


l6o  LUTHER'S   COMMENTARY    ON    THE 

desire  to  marry  a  man,  is  silly,  and  both  questions 
are  contrary  to  Scripture  and  to  nature.  For  when 
should  people  marry,  if  they  would  not  have  desire 
and  love  for  one  another?  Yes,  that  is  the  reason 
why  God  has  given  this  eager  desire  to  bride  and 
bridegroom,  otherwise  every  one  would  flee  from 
and  avoid  marriage.  Thus  he  has  also  commanded 
in  the  Scriptures,  that  both,  man  and  woman, 
should  love  each  other,  and  he  shows  that  he  is 
greatly  pleased  when  husband  and  wife  are  well 
adapted  to  each  other.  Therefore  this  desire  and 
love  must  surely  not  be  lacking,  and  it  is  very  for- 
tunate and  agreeable  if  it  only  lasts  a  long  while. 
For  without  this,  trouble  comes,  hoih/rom  the  flesh 
that  one  soon  becomes  tired  of  this  state,  and  is 
unwilling  to  bear  the  discomfort  that  comes  with 
it;  and  also  fro7n  the  devil^  who  cannot  bear  to  see 
two  married  people  treating  each  other  with  true 
affection,  and  does  not  rest  until  he  gives  occasion 
to  impatience,  strife,  hatred  and  bitterness  between 
them;  so  that  it  is  an  art  not  alone  necessary,  but 
also  difficult,  and  peculiar  to  Christians,  to  love 
one's  wife  or  husband  properly,  so  that  one  may 
bear  the  faults  of  the  other  and  all  sorts  of  carnal 
misfortune.  At  first  it  all  goes  very  well,  so  that 
for  love  (as  it  is  said)  they  are  ready  to  eat  each 
other  up;  but  when  the  novelty  is  over,  then  comes 
the  devil  with  satiety,  and  tries  to  rob  you  too 
much  of  desire  in  this  direction,  and  excite  it  too 
much  in  another. 


SERMON    ON   THE    MOUNT.  l6l 

Let  this  suffice  for   the  topic  of  lust  aud  desire.  '» 
But  what  are  we  to  say  about  the  way  Christ  spans    \ 
the  bow  wheu  he  says  that  we  are  to  phick  out  the 
eye  and  cut  off  the  hand  if  it  offends  us?     Are  we 
then  to  cripple  ourselves,  make  ourselves  lame  and 
blind  ?     Then  we  would  have  to  take  our  own  life, 
and  every  one  become  a  self  murderer.     For  if  we 
must  throw  away  everything  that  offends  us,    we    ; 
would  have  first  of  all  to  tear  out  our  heart.     But    I 
what  else  would  that  be  than  to  destroy  all  nature    { 
and  the  creatures  of  God.     Answer:  here  you  see    ? 
clearly  that  Christ  in  this  chapter  is  speaking  not 
at  all  of  mere  worldly  affairs,  and  that  all  such  ex-    i 
pressions  that  occur  here  and  there  in  the  Gospel     ; 
(such  as  to  deny  one's  self,  hate  one's  soul,  forsake 
everything,  etc.,)  do  not  belong  at  all  to  the  sphere 
of  secular  affairs  or  the  civil  government,  nor  are  to 
be  understood  according  to  the  statutes  of  the  old 
Saxons,  as  the  jurists  call  them,  to  pluck  out  eyes, 
to  cut  off  the  hand,  and  such  like;  or  how  could 
this  life  and  civil  government  endure?     But  he  is 
speaking  here  of  spiritual  life  and  spiritual  affairs, 
in  which  one  does  not  externally,  corporeally,  and 
in  the  sight  of  the  world,  throw  away  his  eye  or 
his  hand,  deny  himself  and  forsake  all  things,  but 
in   his  heart  and  in  God's  sight.     For  he  is  not-f 
teaching  how  to    use  the  fist  or  the  sword,  or  to   J 
control  life  and  property,  but  only  the  heart  and   j 
conscience  before  God  ;  therefore  we  are  not  at  all  [ 
II 


1 62  LUTHER'S   COMMENTARY   ON    THE 

to  apply  his  words  in  the  sense  of  the  legal  terms 
or  those  of  secular  government. 

In  this  way  he  speaks  also  in  Matt.  xix.  12,  about 
castrating,  where  he  alludes  to  three  kinds  of  cas- 
trated ones  or  eunuchs.  The  first  and  second  are 
such  as  are  eunuchs  naturally  or  are  made  such  by 
the  hands  of  men;  these  the  world  and  the  jurists 
call  castrated.  But  the  third  kind  are  such  as 
have  made  themselves  eunuchs  for  the  kingdom  of 
heaven's, sake  ;  these  are  called  castrated,  not  ex- 
ternally, in  their  body,  but  in  heart  or  spiritually; 
not  in  a  worldly  sense  or  manner,  but  (as  he  sa^.s) 
for  heav^en's  sake.  For  with  worldly  matters  he 
has  nothing  to  do.  Thus  also  here,  we  are  spiritu- 
ally .to  tear  out  eyes,  hand,  heart,  and  let  every- 
thing go,  that  it  may  not  offend  us;  and  yet  live  in 
this  world,  where  we  cannot  do  without  any  of 
these  things. 

This  is  now  what  is  here  meant:  If  thou  feelest 
that  thou  art  looking  at  a  woman  with  an  evil  de- 
sire, then  tear  out  that  same  eye  or  sight  (as  being 
forbidden  by  God)  not  of  the  body,  but  of  the  heart, 
from  which  lustful  desire  comes;  then  thou  hast 
rightly  plucked  it  out.  For  if  the  evil  desire  is 
out  of  the  heart,  then  the  eye  will  not  sin,  nor 
offend  thee,  and  thou  lookest  now  upon  that  woman 
with  the  same  bodily  eyes,  but  without  desire;  thou 
wilt  be  just  as  if  thou  hadst  not  seen  her.  For  the 
eye  of  which  Christ  speaks,  which  was  there  be- 


SERMON    ON   THR    MOUNT.  163 

fore,  and  is  called  the  eye  of  lust  or  desire,  is  no 
longer  there,  although  the  bodily  eye  remains  un- 
injured. Thus  he  speaks  also  about  the  castrated. 
If  the  heart  has  resolved  to  live  chastely  without 
marriage  (if  it  has  grace)  then  it  has  made  itself  a 
eunuch  for  the  kingdom  of  heaven's  sake,  and  does 
not  need  to  injure  any  member  of  the  body.  In 
short,  it  is  such  a  castrating  and  plucking  out  that 
neither  a  fist  nor  a  hangman  can  do,  but  the  word 
of  God  in  the  heart. 

Therefore  those  are  fools  who  transfer  these  and 
similar  sayings  from  the  spiritual  to  the  secular 
sphere,  as  if  Christ  had  taught  what  was  contrary 
to  secular  rule,  yes,  contrary  to  the  natural  order  of 
things.  Therefore  some  have  made  such  fools  of 
themselves  that,  through  impatience  and  despair 
of  being  able  to  fight  against  flesh  and  blood,  they 
have  gone  so  far  as  to  help  [i.  e.  castrate?]  them- 
selves, so  that  the  bishops  in  the  councils  had  to 
forbid  the  practice.  That  all  comes  of  a  misunder- 
standing, that  they  do  not  distinguish  between  the 
ruling  and  doctrine  of  Christ  and  of  the  world;  they 
abide  by  the  gross  conception  of  castration,  so  that 
they  think  no  further  than  how  the  world  desig- 
nates and  understands  it  in  its  sphere :  whilst 
Christ  himself  excludes  this  understandine  of  it, 
and  takes  it  away,  and  distinguishes  those  who  are 
castrated  by  nature  or  by  human  hands  (whether 
by  their  own  or  those  of  others,)  and  contrasts  them 


164         Luther's  commentary  on  the 

with  those  who  are  castrated  neither  by  men's 
hands  nor  by  nature;  whereby  he  clearly  shows  that 
he  is  speaking  alone  of  spiritual  castration,  since 
the  body  wiih  all  its  members  is  entire  and  unin- 
jured, and  yet  has  not  sexual  desire  as  others 
have,  which  cannot  be  cut  out  of  flesh  and  blood, 
even  though  one  were  to  rob  himself  of  his  natural 
members:  as  they  say  themselves,  that  such  eu- 
nuchs or  castrated  persons  have  more  desire  for  or 
love  to  women  than  any  others;  therefore  also 
great  kings  (or  queens)  have  preferred  such  per- 
sons as  chamberlains,  on  account  of  the  great 
fidelity  and  love  they  have  for  women. 

But  it  appears  also,  that  Christ  often  on  other  oc- 
casions used  this  expression :  '  'If  thine  eye,  or  hand, 
or  foot,  offend  thee."  For  they  are  applied  else- 
where in  the  gospel,  also  to  other  matters,  in  such 
a  way  that  he  used  it  as  a  common  saying,  and  ap- 
plied it  as  a  common  comparison  to  all  kinds  of  sin, 
that  one  should  not  yield  to  the  occasion  and  incli- 
nation to  sin;  here,  however,  it  is  significantly  ap- 
plied to  a  particular  case,  namely,  to  adultery,  so 
that  the  command  is  to  pluck  out  the  e)e  that  is 
about  to  offend  us  by  evil  desire:  for  adultery  is 
commonly  occasioned  by  looking,  and  comes  into 
the  heart  through  the  eyes,  if  one  does  not  resist 
the  temptation.  Thus  he  employs  the  same  words 
with  reference  to  another  mode  of  giving  offence, 
(Matt,  xviii.  8  sq.)  so  that  he  calls  it  an  offending 


SERMON    ON    THE    MOUNT.  165 

eye  or  hand,  if  a  preacher  and  teacher,  or  a  lord 
and  tyrant,  seeks  to  mislead  thee  from  the  truth  and 
true  doctrine;  and  he  bids  thee  to  tear  it  out  and 
cast  it  from  thee,  so  that  one  may  say :  Thou  art  it 
is  true  my  eye  or  hand,  my  master  or  ruler;  but  if 
thou  wishest  to  turn  me  from  the  truth  to  false 
faith,  or  to  compel  me  to  do  evil,  I  will  not  follow 
thee,  etc. 

V.  31,  32.  It  hath  beeti  said,  Whosoever  shall  'put  away  his 
wife,  let  him  give  her  a  writing  0/ divorcement :  but  I  say  unto 
you,  That  whosoever  shall  put  aivay  his  wife,  saving  for  the 
cause  of  fornication,  causeth  her  to  commit  adtdtery :  and  who- 
soever shall  marry  her  that  is  divorced  committeth  adultery. 

Here  we  see  clearly  how  they  wrested  this  com- 
mandment, giving-  room  and  liberty  enough  to 
violate  it,  and  yet  not  counting  their  conduct  sin- 
ful, if  they  only  did  not  make  too  glaring  an  exhi- 
bition of  it  by  open  adultery;  for  they  were  per- 
mitted, if  one  disliked  his  wife  and  wanted  to  be 
rid  of  her,  and  had  become  fond  of  another  woman, 
that  he  might  leave  her  and  court  another  that 
better  pleased  him;  and,  although  the  latter  had 
another  husband,  they  could  easily  induce  him  to 
dismiss  his  wife,  so  that  he  had  to  put  her  away, 
and  yet  she  should  not  be  said  to  be  taken  by 
violence.  Thus  it  was  also  a  small  matter  among 
them,  whether  one  had  had  sexual  intercourse 
with  another  woman,  so  that  he  thereby  took 
her  to  wife;  as  they  at  any  rate  wanted  to  have 


l66  LUTHER'S   COMMENTARY    ON    THE 

more  than  one  wife;  and  they  had  indeed  bronght 
things  to  such  a  pass  that  every  one  without  quahns 
of  conscience  acted  in  the  matter  of  marriage  and 
divorce  just  as  he  pleased.  Therefore,  Jesus  takes 
up  also  this  matter  of  divorce,  rebukes  and  con- 
demns their  knavery  and  abuse  of  the  permitted 
divorce,  to  instruct  their  consciences  how  one  is 
properly  to  proceed  in  this  matter,  so  that  one  does 
not  go  too.  far  and  act  contrary  to  the  command- 
ment. He  touches  upon  it  here,  however,  only  in 
a  few  words;  for  afterwards,  in  the  nineteenth 
chapter,  he  discusses  it  more  at  large. 

How  are  we  now,  however,  to  proceed  in  matters 
pertaining  to  marriage  and  divorce?  I  have  said 
that  we  are  to  leave  this  in  the  hands  of  the  jurists, 
and  committed  to  the  secular  government,  because 
marriage  is  quite  a  secular,  external  thing,  as  wife, 
child,  house  and  home,  and  other  things  that  be- 
long to  the  authority  of  the  government,  as  this  is 
altogether  subject  to  the  reason.  Genesis  I.  There- 
fore, what  the  civil  authority  and  wise  people  de- 
termine and  ordain  in  reference  to  this  matter  ac- 
cording to  right  and  reason,  with  that  we  should  be 
content.  For  also  Christ  does  not  here  appoint  or 
ordain  anything  as  a  jurist  or  ruler,  in  external 
matters;  but  only  as  a  preacher  he  instructs  the 
consciences  so  that  we  rightly  use  the  law  concern- 
ing divorce,  not  for  knavery  and  personal  wanton- 
ness, contrary  to  the  command  of  God.     Therefore 


SKRMON    ON    THE    :iI3UNT.  167 

we  will  not  here  go  any  further  than  to  see  how  the 
matter  stood  among  them,  and  how  those  should 
conduct  themselves  who  wish  to  be  Christians;  for 
with  those  who  are  not  Christians  we  have  nothing 
to  do  (as  those  who  must  be  governed  not  with  the 
Gospel  but  with  compulsion  and  punishment),  so 
that  we  may  keep  our  office  pure,  and  not  grasp 
after  more  than  is  committed  to  us. 

In  Deuteronomy  xxiv.  i  and  4  we  read:  "When  a 
man  hath  taken  a  wife  and  married  her,  and  it 
come  to  pass  that  she  find  no  favor  in  his  eyes,  be- 
cause he  hath  found  some  uncleanness  in  her; 
then  let  him  write  her  a  bill  of  divorcement,  and 
give  it  in  her  hand,"  etc.;  but  a  prohibition  is  at 
once  appended  to  this,  that  the  same  man  (if  he 
afterwards  would  like  to  have  her  again)  "  may  not 
take  her  again  to  be  his  wife,"  etc.  Now,  this  law 
they  soon  learned,  and  bravely  abused,  so  that 
every  one  easily  discarded  and  dismissed  his  wife, 
when  he  was  tired  of  her,  and  longed  for  another 
(though  Moses  allowed  such  dismissal  only 
when  he  found  "some  uncleanness  in  her"  on 
account  of  which  they  could  not  well  remain  to- 
gether); and  they  took  such  liberties  in  this  matter 
that  they  themselves  saw  that  their  custom  was 
blameworthy  and  quite  too  wanton,  and  they 
therefore  asked  Christ,  Matt.  xix.  3:  "Is  it  law- 
ful for  a  man  to  put  away  his  wife  for  every  cause?" 
He  orives  them  an  answer,  too,  and  reads  them  a 


i6S         luthkr's  commkntary  on  the 

sharp  text  besides,  which  they  had  never  heard  be- 
fore, and  concludes  just  as  here,  that  both  he  who 
gives  the  bill  of  divorcement  (except  for  fornica- 
tion), and  marries  another,  commits  adultery,  and 
decides  that  she  also  commits  adultery  who  marries 
another.  (For  otherwise  she  could  not  commit 
adultery,  if  she  remained  unmarried.)  Thereby 
he  not  only  rebukes  them  for  acting  wantonly  in 
the  matter  of  divorcement,  but  teaches  that  they 
should  not  practice  divorcement  at  all,  or,  if  they 
do,  both  parties  should  remain  unmarried,  and 
concludes  that  divorcing  is  always  a  cause  of 
adultery. 

To  their  question,  "Why  did  Moses  then  allow 
such  divorcement?"  he  answers:  "Because  of  the 
hardness  of  your  hearts  Moses  suffered  you  to  put 
away  your  wives."  Not  that  it  was  commendable 
or  well  done ;  but  that  you  are  such  vile  and  rude 
people,  that  it  is  better  to  allow  this  than  that  you 
do  worse,  cause  miser}'  or  murder,  or  live  together 
in  perpetual  hatred,  discord  and  enmity:  as  it  yet 
might  even  be  advisable  (if  the  temporal  authori- 
ties should  so  order  it),  on  account  of  some  queer, 
self-willed,  stubborn  people,  who  are  never  satisfied 
with  an}-thing,  and  are  not  at  all  adapted  for  mar- 
ried life,  that  they  should  be  allowed  to  separate 
from  one  another.  For  government  cannot  other- 
wise be  carried  on;  on  account  of  the  badness  of 
the  people  one  must  often  yield  something,  though 


^jOJ^ 


SERMON    ON    THE   MOUNT.  1 69 

it  be  not  well  done,  lesy  something  worse  may 
■happen. 

Thus  it  is  now  settled,  that  those  who  want  to 
be  Christians  are  not  £0  be  divorced,  but  each  to 
retain  his  or  her  spouse,  and  bear  and  experience 
good  and  evil  with  the  same,  although  he  or  she 
may  be  strange,  peculiar  and  faulty;  or,  if  there  be 
a  divorce,  that  the  parties  remain  unmarried;  -and 
that  it  will  not  do  to  make  a  free  thing  out  of  mar- 
riage, as  if  it  were  in  olir  power  to  do  with  it, 
changing  and  exchanging,  as  we  please;  but  it  is 
just  as  Jesus  says:  "What  God  has  joined  together 
let  not  man  put  asunder." 

For  trouble  here  is  owing  solely  to  the  fact  that 
men  do  not  regard  marriage  according  to  God's 
word  as  his  work  and  ordinance,  do  not  pay  regard 
to  his  will,  that  he  has  given  to  every  one  his 
spouse,  to  keep  her,  and  to  endure  for  his  sake  the 
discomforts  that  married  life  brings  with  it;  they 
regard  it  as  nothing  else  than  a  mere  human,  secu- 
lar affair,  with  which  God  has  nothing  to  do. 
Therefore  one  soon  becomes  tired  of  it,  and  if  it  does 
not  go  as  we  wish,  we  soon  begin  to  separate  and 
change.  Then  God  nevertheless  so  orders  it,  that 
we  thereby  make  it  no  better;  as  it  then  gener- 
ally happens,  if  one  wants  to  change  and  improve 
matters,  and  no  one  wants  to  carry  his  cross,  but 
have  everything  perfectly  convenient  and  without 
discomfort,  that  he  gets  an  exchange  in  which  he 


lyo  LUTHER'S   COMMENTARY   ON   THE 

finds  twice  or  ten  times  more  discomfort,  not  alone 
in  this  matter  but  in  all  others. 
.  For  it  cannot  be  otherwise  upon  earth ;  there  must 
daily  much  inconvenience  and  discomfort  occur  in 
ev'ery  house,  city  and  country;  and  there  is  no  condi- 
tion upon  earth  in  which  one  must  not  have  much 
to  endure  that  is  painful,  both  from  those  that  be- 
long to  him,  as  wife,  child,  servants,  subjects,  and 
externally  from  neighbor's  and  all  kinds  of  acci- 
dental mishaps.  When  now  one  sees  and  feels  this, 
he  is  soon  tired  of  his  condition  and  discontented 
with  it,  or  breaks  out  with  impatience,  scolding  and 
cursing  ;  and  if  he  cannot  avoid  or  get  rid  of  this 
annoyance,  he  will  change  his  condition,  thinks 
every  one's  condition  and  state  better  than  his  own, 
and  when  he  has  been  long  changing  about  he 
finds  he  has  been  going  farther  and  faring  worse. 
For  to  change  is  soon  and  easily  done  ;  but  to  im- 
prove is  doubtful  and  rare.  This  was  the  case,  too, 
with  the  Jews  in  their  marriage  changings  and 
divorces. 

Therefore  in  this  matter  we  ought  to  do  as  we 
have  always  taught  and  exhorted:  If  one  wants  to 
undertake  anything  that  he  wishes  to  be  blessed 
and  successful,  also  in  temporal  affairs,  as  in  mar- 
rying, remaining  at  home,  accepting  a  position, 
etc.,  that  he  appeal  to  God  and  seek  counsel  from 
him  who  is  to  give  it,  and  whose  it  is.  For  it  is 
not  a  trifling  gift  of  God,  if  one  gets  a  pious,  toler- 


SERMON   ON   THE    MOUNT.  I71 

ably  good  wife:  why  should  you  not  then  pray  to 
him  that  he  may  cause  it  to  turn  out  well?  For  the 
first  eager  and  curious  desire  will  not  accomplish 
this,  or  give  permanence,  if  he  does  not  add  his 
blessing  and  give  success,  and  help  to  bear  the 
occasional  discomfort.  Therefore,  those  who  do 
not  do  this,  but  rush  into  things  of  their  own  ac- 
cord, as  if  they  needed  no  help  from  God,  and  do 
not  learn  to  adapt  themselves  to  circumstances, 
they  deservedly  realize  in  them  a  real  purgatory 
and  hellish  torment,  without  the  devil's  help ;  and 
because  they  bear  no  trouble  with  patience,  but 
have  selected  just  what  suited  them  best,  and  want 
to  set  aside  and  ignore  the  article  that  is  called  for- 
giveness of  sin;  they  have  as  a  reward  a  restless, 
impatient  heart,  and  so  must  suffer  double  misfor- 
tune and  get  no  thanks  for  it.  But  we  have  said 
enough  of  this  elsewhere. 

But  you  ask:  Is  there  then  no  reason  for  which 
there  may  be  separation  and  divorce  between  man 
and  wife?  Answer:  Christ  states  here^and  in 
Matthew  xix.  9,  only  this  one,  which  is  called 
adultery,  and  he  quotes  it  from  the  law  of  Moses, 
which  punishes  adultery  with  death.  Since  now 
death  alone  dissolves  marriages  and  releases  from 
the  obligation,  am  adulterer  is  already  divorced  not 
by  man  but  by  God  himself,  and  not  only  cut  loose 
from  his  spouse,  but  from  this  life.  For  by  adul- 
terv  he  has  divorced  himself  from  his  wife,  and  has 


\ 


172  LUTHER'S   COMMENTARY   ON    THE 

dissolved  the  marriage,  which  he  has  no  right  to  do; 
and  he  has  thereby  made  himself  worthy  of  death, 
in  such  a  way  that  he  is  already  dead  before  God, 
although  the  judge  does  not  take  his  life.  Because 
now  God  here  divorces,  the  other  party  is  fully 
released,  so  that  he  or  she  is  not  bound  to  keep  the 
spouse  that  has  proved  unfaithful,  however  much 
he  or  she  may  desire  it. 

For  we  do  not  order  or  forbid  this  divorcing,  but 
we  ask  the  government  to  act  in  this  matter,  and 
we  submit  to  what  the  secular  authorities  ordain  in 
regard  to  it.  Yet,  our  advice  would  be  to  such  as 
claim  to  be  Christians,  that  it  would  be  much 
better  to  exhort  and  urge  both  parties  to  remain  to- 
gether, and  that  the  innocent  party  should  become 
reconciled  to  the  guilty  (if  humbled  and  reformed) 
and  exercise  forgiveness  in  Christian  love;  unless 
no  improvement  could  be  hoped  for,  or  the  guilty 
person  who  had  been  pardoned  and  restored  to 
favor  persisted  in  abusing  this  kindness,  and  still 
continued  in  leading  a  public,  loose  life,  and  took 
it  for  granted  that  one  must  continue  to  spare  and 
forgive  him.  .  In  such  case  I  would  not  advise  or 
order  that  mercy  should  be  shown,  but  would 
rather  help  to  have  such  a  person  scourged  or  im- 
prisoned. For  to  make  a  misstep  once  is  still  to  be 
forgiven,  but  to  sin  presuming  upon  mercy  and  for- 
giveness is  not  to  be  endured.  For,  as  before  said, 
we  know  already  that  it  is  not  right  to  compel  one 


SERMON    ON    THE    MOUNT.  I73 

to  take  back  again  a  public  whore  or  adulterer,  if 
he  is  unwilling  to  do  it,  or  out  of  disgust  cannot  do 
it.  For  we  read  of  Joseph,  Matt.  i.  18  sq. ,  that  al- 
though he  was  a  pious  man,  yet  he  was  not  willing 
"  to  take  unto  him  Mary  his  espoused  wife  "  (when 
he  saw  that  she  was  pregnant);  and  was  praised  be- 
cause "he  was  minded  to  put  her  away  privily," 
and  not  lodge  complaint  against  her  and  have  her 
executed,  as  he  might  well  have  done.,] 

In  addition  to  this  cause  of  divorce  there  is  still 
another:  if  one  of  a  married  couple  forsakes  the 
other,  as  when  one  through  sheer  petulance  deserts 
the  other.  So,  if  a  heathen  woman  were  married 
to  a  Christian,  or,  as  now  sometimes  happens,  that 
one  of  the  parties  is  evangelical  and  the  other  not 
(concerning  which  Paul  speaks  in  i  Cor.  vii.  13), 
whether  in  such  a  case  divorce  would  be  right? 
There  Paul  concludes:  If  the  one  party  is  willing 
to  remain,  the  other  should  not  break  the  eng-ao-e- 
ment;  although  they  are  not  of  one  faith,  the  faith 
should  not  dissolve  the  marriage  tie.  But  if  it 
happens  that  the  other  party  absolutely  will  not  re- 
main, then  let  him  or  her  depart;  and  thou  art  not 
under  any  obligation  to  follow.  But  if  a  fellow  de- 
serts his  wife  without  her  knowledge  or  consent, 
forsakes  house,  home,  wife  and  child,  stays  away 
two  or  three  years,  or  as  long  as  he  pleases  (as  now 
often  happens),  and  when  he  has  run  his  riotous 
course    and    squandered  his   substance   and  wants 


174  LUTHER'S  COMMENTARY   ON   THE 

to  come  home  again  and  take  his  old  place,  that 
the  other  party  ninst  be  nnder  obligation  to  wait 
for  him  as  long  as  he  chooses,  and  then  take  up 
with  him  again:  such  a  fellow  ought  not  only  to  be 
forbidden  house  and  home,  but  should  be  banished 
from  the  country,  and  the  other  party,  if  the  rene- 
gade has  been  summoned  and  long  enough  waited 
for,  should  be  heartily  pronounced  free. 

For  such  a  one  is  much  worse  than  a  heathen 
and  unbeliever,  and  is  less  to  be  endured  than  a 
miserable  adulterer,  who,  though  he  once  fell,  can 
still  reform  again  and  be  faithful  as  before  to  his 
wife;  but  this  one  treats  marriage  just  as  he  pleases, 
does  not  feel  himself  under  any  obligation  to  abide 
as  husband  and  father  with  wife  and  children  and 
perform  his  duty  toward  them,  but  holds  himself 
sure  of  a  safe  reception  if  the  notion  takes  him  to 
return.  But  this  is  the  state  of  the  case:  He  who 
wishes  to  have  wife  and  cliild  must  stay  with  them, 
share  with  them  good  and  evil,  as  long  as  he  lives; 
or  if  he  will  not,  that  we  teach  him  that  he  must  do 
it  or  be  entirely  separated  from  wife,  house  and 
home.  But  where  these  causes  do  not  exist,  their 
other  defects  and  faults  are  not  to  be  counted  a  hin- 
drance or  lead  to  a  divorce,  such  as  quarrels  or 
other  mishaps.  But  if  parties  are  divorced  (says 
St.  Paul),  then  let  them  on  both  sides  remain  un- 
married. 

Let  this  suffice  for  what  is  said  on  this  subject  in 


SERMON    ON    THE    MOUNT.  1 75 

the  text,  for  I  liave  elsewhere  written  enough  about 
it.  The  chief  safeguard  against  such  divorce  and 
other  domestic  trouble  is  (as  I  have  said)  that  every 
one  learn  to  bear  with  patience  common  faults  and 
mishaps  in  his  condition  and  surroundings,  and  to 
overlook  them  in  his  wife,  and  be  assured  that  we 
cannot  have  everything  just  right  as  we  would 
have  it.  Why  you  cannot  have  it  otherwise  or 
better  in  your  own  body,  and  must  put  up  with  all 
sorts  of  filth  and  disagreeableness  that  it  daily 
causes  you;  so  that  if  you  were  to  throw  away 
everything  that  is  unclean  about  it,  you  would  have 
to  begin  with  the  belly  that  nourishes  you  and  has 
to  keep  you  alive. 

If  now  you  can  endure  this  in  your  body,  so  that 
it  makes  a  stench  for  you  before  you  are  aware  of 
it,  or  begins  to  suppurate  and  ulcerate,  so  that 
there  is  no  purity  in  your  skin,  and  you  make  due 
allowance  for  all  this;  yes,  you  show  all  the  more 
care  and  love  for  it  by  waiting  upon  it,  washing  it, 
enduring  and  helping  where  anything  is  wanting; 
why  should  you  not  do  it-  here  in  the  case  of  your 
own  spouse  whom  God  has  given  you,  in  whom  you 
have  a  still  greater  treasure  and  whom  you  have 
more  cause  to  love?  For  there  ought  to  be  such 
love  among  Christians  as  that  of  each  member  of 
the  body  towards  every  other  (as  St.  Paul  often  re- 
marks), when  one  kindly  regards  the  faults  of  an- 
other, himself  sympathizes  with  them,  endures  and 


176  LUTHER'S   COMMENTARY   ON    THE 

removes  them,  and  does  all  he  can  to  help  his 
neighbor.  Therefore,  onr  principal  duty  is  no- 
thing else  than  simple  forgiveness  of  sin,  both  in 
ourselves  and  toward  others;  so  that,  as  Christ  in 
his  kingdom  without  intermission  is  bearing  with 
and  forgiving  all  manner  of  faults,  so  also  we  among 
ourselves  bear  and  forgive  in  all  conditions  and  in 
all  things.  May  God  allot  to  him  who  will  not  do 
this,  that  he  may  never  have  rest,  and  make  his 
single  misfortune  or  plague  ten  times  worse. 

^-  33-37-  A,<^ai?i,  ye  have  heard  that  it  hath  been  said  by 
them  0/  old  ti>ne,  Thou  shall  not  forswear  thyself,  but  shall  per- 
form unto  the  Lord  thine  oaths :  Btit  I  say  nnto  you.  Swear 
not  at  all;  neither  by  heaven,  for  it  is  God's  throne:  nor  by  the 
earth,  for  it  is  his  footstool;  neither  by  fcrusalem,  for  it  is  the 
city  of  the  ^reat  King.  Neither  shall  thou  swear  by  thy  head, 
because  thou  catist  not  wake  one  hair  black  or  white.  But  let 
your  communication  be  Yea,  yea;  Nay,  nay;  for  whatever  is 
more  than  these  comelh  of  evil. 

This  text  has  been  spun  out  with  many  glosses, 
and  many  a  queer  notion  and  error  has  been  drawn 
from  it,  so  that  many  great  doctors  have  been  wor- 
ried about  it,  and  could  not  become  reconciled  to 
the  blunt  prohibition  here  that  we  are  to  "Swear 
not  at  all,"  but  "let  your  communication  be  Yea, 
yea,  and  Nay,  nay."  So  that  some  have  stretched 
their  conscience  so  tightly,  that  one  doubts  whether 
one  ought  to  take  a  solemn  oath  not  to  avenge  him- 
self when  he  is  set  free  from  prison,  or  whether  we 
are  by  an  oath  to  make  peace  and  a  treaty  with  the 


SERMON    ON   THE    MOUNT.  1 77 

Tuil:s  or  unbelievers,  etc.  Now  we  cannot  deny 
that  Christ  himself  and  St.  Paul  often  took  an 
oath;  besides,  it  is  said,  in  the  Scriptures,  that  those 
are  praised  who  swear  by  his  name;  so  that  also 
here  we  must  make  a  distinction,  so  that  we  rightly 
understand  the  text. 

But  we  have  been  told  sufficiently,  that  Christ  I 
does  not  wish  here  to  interfere  with  the  secular  au-  j 
thority  and  ordinance,  nor  to  detract  at  all  from  the  j 
powers  that  be  ;  but  he  is  preaching  here  only  for  1 
the  individual  Christians,  how  they  are  to  conduct 
themselves  in  their  ordinary  life.     Therefore   we 
are  to  regard  the  swearing  as  forbidden  in   exactly  j 
the  same  sense  as  above  the  killing  and  the  looking  j 
upon  or  desiring  a  woman.     Killing  is  right,  and  i 
yet  it  is  also  wrong;  to  desire  a  man  or  a  woman  is  1 
sin,    and   it  is  not  sin;  but  in    this   way,    that  we  I 
rightly  distinguish  both,  namely,  that  it  is  said  to  , 
)ou  and  to  me:  if  you  kill,  you  do  wrong;  if  you  ■ 
look  at  a  woman  to  desire  her,  you  do  wrong.     But 
to  a  judge  he  says:  If  you  do  not  punish  and  kill,  i 
you  shall  yourself  be  punished;  likewise  to  a  mar-  \ 
ried  man  or  woman :  If  you  do  not  cleave  to  your  \ 
spouse,  you  do  wrong.     So  both  are  right,  that  one 
is  to  kill  and  not  to  kill,  to  be  and  not  to  be  with   ■ 
a  woman;  namely,  that  you  do  not  be  wrathful  or    , 
kill,  or  look  lovingly  upon  a  woman,  unless  you  are 
specially  authorized  by  God's  word  or  command  to  ! 
do  so.     If  you  are  wrathful,  however,  when  God 

12 


178         luthkr's  commentary  ox  the 

coinniauds  yon,  or  if  you  have  a  wife  according  to 
the  word  of  God,  then  each  is  right ;  for  what  God 
says  and  commands  is  a  very  different  thing  from 
when  yon  do  it  of  your  own  accord. 

As  you  have  understood  that,  so  understand  this 
also;  that  the  prohibition  here  is,  "Swear  not  at 
all,"  just  as  he  has  entirely  forbidden  killing,  so 
that  there  may  be  no  wrath  in  the  heart;  in  like 
manner,  that  we  shall  keep  so  aloof  from  man  and 
woman  as  not  to  be  looking  at  them,  or  thinking 
upon  them  to  desire  them.  And  it  would  be  a 
dangerous  sermon  if  we  were  to  apply  it  to  the  ex- 
ercise of  governmental  authority  or  to  married  life, 
and  were  to  say  to  the  judge.  Thou  shalt  not  be- 
come indignant,  or  give  practical  proof  of  wrath; 
or  to  a  wedded  pair,  Thou  shalt  not  look  upon 
or  love  thy  wife  or  husband:  but  we  must  turn 
about  here  and  teach  the  opposite,  saying:  Thou 
judge  shalt  be  angry  and  punish;  and  every  one 
shall  have  and  love  his  spouse.  How  then  does 
Christ  say  one  must  desire  no  woman,  and  have  no 
wrath  in  his  heart?  Answer,  as  said  above,  he  is 
speaking  of  the  woman  that  God  has  not  given 
you,  and  of  the  wrath  that  is  not  demanded  of  you, 
that  you  are  not  to  have.  But  if  it  is  demanded  of 
you,  then  it  is  no  longer  yours,  but  it  is  God's 
wrath,  and  no  longer  your  desire,  but  that  which  is 
given  and  ordained  by  God;  for  you  have  God's 
word  for  it  that  you  shall  love  your  spouse  and  not 


SERMON   ON   THE   MOUNT.  I79 

desire  any  other.  Thus  also  in  regard  to  swearing; 
we  must  see  to  it,  if  we  have  God's  word  for  it  or 
not. 

That  he  here  insists  so  mnch  upon  the  prohibi- 
tion, that  he  does  also  in  opposition  to  their  false 
teachers,  who  preached  in  this  way,  that  taking  an 
oath  and  swearing,  although  done  needlessly  and 
without  the  word  of  God,  was  not  sin;  yes,  they 
had  made  a  distinction  (as  Christ  here  shows)  how 
one  might  swear  freely,  and  what  oaths  should  be 
valid  or  not;  as,  that  one  might  readily  swear  by 
heaven,  or  by  Jerusalem,  or  by  his  head;  that  those 
were  little  oaths,  and  did  not  have  much  validity, 
if  only  the  name  of  God  were  not  invoked;  they 
had  indeed  at  last  carried  it  so  far  that  a  mere  yea 
or  nay  was  of  no  account,  and  they  held  that  it 
mattered  nothing  if  they  did  not  do  anything  which 
they  had  not  sworn  to  do;  just  as  they  had  taught 
in  regard  to  killing,  that  one  should  not  consider  a 
secret  anger  and  spite  as  sin;  the  same  also,  if  one 
were  hostile  to  his  wife,  had  no  desire  for  her  or 
love  for  her,  but  had  desire  for  another  and  proved 
this  by  looking  at  her  and  sporting  with  her,  and 
by  other  signs. 

Against  such  impure  saints  he  began  to  preach, 
and  says:  If  you  do  not  become  different  and  more 
pious  you  will  not  enter  the  kingdom  of  heaven. 
The  matter  of  swearing  must  not  be  treated  as  you 
are  doing,  who  make  it  right  and  valid  where  and 


l8o  LUTHER'S   COMMENTARY   ON   THE 

when  you  choose;  but  the  couiuiand  is,  You  are 
not  to  swear  at  all,  neither  by  the  temple,  nor  by 
Jerusalem,  nor  by  your  head,  as  little  as  by  God  him- 
self; but  let  your  dealings  with  each  other  be  yea 
and  nay,  and  abide  by  that.  For  that  is  an  abuse 
of  the  name  of  God,  if  one  to  the  yea  or  nay  adds 
oaths  and  swearing,  as  if  a  mere  yea  and  nay  were 
not  valid  or  binding  unless  the  name  of  God  were 
added.  There  is  also  a  further  abuse,  that  people 
swear  so  thoughtlessly,  as  is  now  so  commonly 
done,  when  they  use  the  name  of  God  with  almost 
every  word.  That  must  all  be  strictly  forbidden; 
as  also  cursing  that  is  done  in  God's  name,  if  it 
must  not  be  done. 

For  cursing  is  just  like  swearing,  both  being 
good  and  bad.  For  we  read  in  Scripture  that  often 
holy  people  have  cursed;  thus,  Noah  curses  his  one 
son,  Ham,  and  the  patriarch  Jacob  pronounced  an 
evil  blessing  and  a  curse  upon  his  three  sons, 
Reuben,  Levi  and  Simeon,  also  Moses  agaiust 
Korah;  yes,  Christ  himself  bitterly  curses  in  the 
psalter  his  Judas,  and  in  the  Gospel  the  false 
teachers;  and  Paul,  Gal.  i.  9,  curses  all  teachers 
who  preach  otherwise  (even  if  it  were  an  angel 
from  heaven),  that  they  shall  be  anathema,  that 
is,  condemned  aud  cursed  by  God;  as  if  we  should 
say:  Let  God  oppose  them  and  totally  destroy  them, 
and  give  them  no  mercy  or  good  fortune.  So  the 
time  may  come  when  one  must  curse,  or  do  wrong. 


SERMON   ON   THE   MOUNT.  l8l 

Thus,  that  we  should  now  ask  God's  blessing  upon 
pope,  bishops  and  princes  and  wish  them  success, 
whilst  they  with  malicious  schemes  and  wicked 
plottings  are  seeking  to  shed  the  blood  of  pious 
people  and  to  throw  Germany  into  confusion;  that 
Christians  should  not  do,  but  should  and  must  say 
in  regard  to  it:  Dear  Lord,  curse,  and  hurl  all  their 
scheming  to  the  bottom  of  hell.  Hence,  no  one 
can  rightly  pray  the  Lord's  prayer  without  imply- 
ing a  curse.  For,  when  he  prays:  Hallowed  be\ 
thy  name,  thy  kingdom  come,  thy  will  be  done, 
etc.,  he  must  gather  up  in  a  mass  everything  that 
is  antagonistic,  and  say:  Cursed,  execrated,  dis- 
graced be  all  other  names,  and  rent  asunder  and 
destroyed  be  all  kingdoms  that  are  opposed  to  thee, 
gone  to  ruin  be  all  hostile  schemes,  wisdom  and 
purposes,  etc. 

This,  however,  is  the  distinction:  Of  himself  no 
one  is  to  curse  or  swear,  unless  he  has  God's  word 
for  it,  that  he  must  curse  or  swear.  For,  as  above 
said,  where  it  is  done  in  accordance  with  the  word 
of  God,  then  it  is  all  right  to  swear,  to  be  angry,  to 
desire  one's  wife,  etc.  But  it  is  in  accordance  with 
the  word  of  God,  if  he  orders  me  to  do  it  by  vir- 
tue of  my  office  and  on  his  account,  or  demands  it 
through  those  who  are  in  office.  Thus,  that  we 
may  understand  it  by  an  illustration,  if  it  should 
happen  that  thou  art  imprisoned,  and  in  the  hands 
of  the  authorities,  and  they  would  demand  of  thee 


l82  LUTHER'S   COMMENTARY   ON   THE 

an  oath  not  to  seek  for  vengeance  against  them ;  or, 
if  a  prince  demands  an  oath  of  allegiance;  or  a 
judge  demands  an  oath  from  a  witness;  then  it  is 
your  duty  to  take  the  oath.  For  there  stands  the 
word,  that  thou  shalt  obey  the  powers  that  be.  For 
God  has  so  ordained  and  established  government, 
that  one  must  be  under  obligations  to  another,  so 
that  all  questionable  matters  may  be  adjusted,  de- 
cided and  settled  by  the  use  of  the  oath,  as  the 
epistle  to  the  Hebrews  teaches. 

But  do  you  say;  Yes,  but  here  stands  a  different 
word,  that  Christ  says:  Thou  shalt  not  swear. 
Answer,  as  above  said  concerning  killing  and  being 
angry:  Thou,  thou  shalt  not  do  it,  as  for  thyself. 
Here,  however,  it  is  not  thou  that  swearest,  but  the 
judge  who  orders  thee  to  do  it,  and  it  amounts  to 
the  same  thing  as  if  he  did  it  himself,  and  thou  art 
now  the  mouth  of  the  judge.  Now  Christ  here 
neither  commands  nor  forbids  anvthino-  to  the  gov- 
ernment,  but  lets  it  take  its  own  course  as  it  is 
bound  to  do;  but  he  forbids  you  to  swear  of  your 
own  account,  arbitrarily  or  from  habit;  just  as 
he  forbids  to  draw  the  sword,  yet  does  not  thereby 
prevent  your  being  obedient  to  the  government, 
if  your  prince  had  need  of  your  services,  or 
would  summon  you  to  go  to  war;  for  then  you  are 
bound  to  enter  heartily  into  the  work  of  the  war, 
and  it  is  no  longer  your  hand  or  sword,  but  that  of 
the  government;  and  you  are  not  doing  it  yourself, 


SERMON    ON    THE    MOUNT.  183 

but  your  prince,  to  whom  God  has  committed  it. 
Thus  we  speak  also  in  similar  cases.  As,  if  it 
should  come  to  pass,  that  we  would  make  a  treaty 
and  concord  with  our  enemies  or  the  Turks,  then 
the  emperor  and  princes  could  both  give  and  take 
an  oath,  although  the  Turk  swears  by  the  devil  or 
his  Mahomet,  whom  he  regards  and  worships  as  his 
God,  but  we  worship  our  Lord  Christ  and  swear  by 
him.  Thus  you  have  now  a  cause,  for  which  it  is 
right  to  swear,  namely,  the  necessity  of  taking  an 
oath  from  obedience  to  the  government,  to  confirm 
the  truth  or  to  endure  things  for  the  sake  of  peace 
and  harmony. 

The  other  reason  is  love,  though  it  be  not  de- 
manded by  the  powers  that  be,  but  is  done  out  of 
kindness  to  a  neighbor,  etc.,  just  as  also  love  is 
wrathful  and  rebukes,  when  it  sees  a  neighbor  sin 
or  go  astray;  as  Christ  teaches  in  Matt,  xviii.  15. 
For  it  cannot  laugh  at  this  or  praise  what  is  evil. 
Thus  I  may  very  well  show  love  to  the  wife  of  an- 
other man,  if  she  be  in  need  or  distress,  that  I  may 
help  her  out  of  it;  that  is  not  a  carnal,  forbidden 
love,  but  one  that  is  Christian,  brotherly,  that 
springs  not  from  my  own  lust  or  indiscretion,  but 
because  of  ni}^  neighbor's  need;  and  it  has  the  sanc- 
tion of  God's  word,  which  says:  "Thou  shalt  love 
thy  neighbor  as  thyself." 

Accordingly,  if  I  see  any  one  in  spiritual  need 
and    danger,    weak    in    faith,    or    conscientiously 


184  LUTHER'S   COMMENTARY   ON    THE 

fearful,  or  seriously  doubting,  and  so  forth,  then  I 
am  not  alone  to  comfort,  but  to  asseverate  besides, 
to  strengthen  his  conscience  by  saying:  As  sure  as 
God  lives  and  Christ  died,  so  surely  this  is  the  truth 
and  the  word  of  God.  There  an  oath  is  so  needful 
that  we  cannot  do  without  it.  For  by  that  the  true 
doctrine  is  established,  the  erring  and  timid  con- 
science is  instructed  and  comforted,  and  delivered 
from  the  devil.  Therefore  in  such  a  case  you  may 
swear  just  as  hard  as  you  can.  Thus  Christ  and 
Paul  swore,  and  called  God  to  witness.  Thus  an 
oath  is  suited  to  every  threatening  or  promise  that 
a  Christian  preacher  preaches,  both  in  alarming 
hardened  sinners  and  comforting  the  timid. 

In  the  same  way,  if  one  is  to  vindicate  his  neigh- 
bor or  rescue  his  honor  in  opposition  to  bad,  ma- 
licious tongues,  one  may  also  say:  Before  the  dear 
God  you  are  wrongly  accusing  him,  etc.  For  this 
is  to  use  God's  name  aright,  to  the  honor  of  God 
and  the  truth,  and  for  our  neighbor's  benefit  and 
salvation.  For  in  such  a  case  you  have  the  word 
and  command  hovering  over  you,  that  orders  you 
to  love  your  neighbor,  to  rebuke*  the  disorderly,  to 
comfort  the  sad,  etc. ;  and  because  it  is  commanded 
it  cannot  be  wrong,  yes,  it  even  urges  you  to  swear, 
and  you  do  wrong  if  you  neglect  to  do  it. 

In  short,. if  you  have  the  word  of  God  [on  your 
side],  then  may  God  give  you  grace  right  away  to 
swear,  to  rebuke,  to  be  angry,  and  to  do  all  that 


SKRMON    ON   THE   MOUNT.  .  185 

you  can.  But  whatever  is  aside  from  this,  not 
commanded,  nor  for  your  neighbor's  need  or  ad- 
vantage, in  that  case  you  should  do  none  of  these 
things.  For  God  wants  nothing  at  all  that  you  do 
of  )'our  own  motion,  without  his  sanction,  be  it 
what  it  may,  even  if  one  could  raise  the  dead. 
Much  less  will  he  tolerate  it,  that  one  should  abuse 
his  name,  appealing  to  it  when  there  is  no  need  or 
occasion  for  it,  or  that  one  daily  at  home  and  every 
where  else  use  it  improperly,  as  is  now  done,  when 
men  swear  with  all  they  say,  especially  in  beer- 
houses, so  that  it  were  well  if  this  were  strictly  for- 
bidden and  punished.  Thus  you  have  a  proper, 
clear  understanding  of  this  matter,  so  that  one  need 
not  vex  himself  in  vain  in  regard  to  this  text  and 
make  a  purgatory  out  of  it  when  there  is  none. 

Now  Christ  says:  I  say  to  you,  Swear  not  at  all, 
neither  by  heaven,  nor  by  the  earth,  nor  by  Jeru- 
salem. Here  we  see,  the  city  was  held  in  high 
esteem  and  honor,  so  that  they  swore  by  it;  and  he 
confirms  this,  and  calls  it  a  city  of  God,  and  it  is  else- 
where also  called  the  holy  city.  It  was  holy,  how- 
ever, for  this  reason,  that  God's  word  was  there,  and 
through  that  God  himself  dwelt  there;  and  it  was 
a  good  custom,  and  no  doubt  inaugurated  by  good 
people,  that  the  city  was  so  highly  esteemed,  (as 
the  prophet  Isaiah  also  gloriously  praises  it),  not 
for  its  own  sake,  but  on  account  of  the  word.  Ac- 
cordingly we  may  well  call  every  city  holy  that  has 
the  word  of  God,  and  boast  that  God  is  really  there. 


l86  LUTHER'S  COMMENTARY   ON   THE 

But  that  he  says:  Thou  shalt  not  swear  by  thy 
head,  for  thou  canst  not  make  one  hair  white  or 
black,  that  he  says  concerning  his  creature,  not 
concerning  the  use  we  make  of  it:  For  he  does  not 
mean  to  say  that  we  cannot  powder  our  hair  that 
it  may  become  black  or  some  other  color;  but  that 
it  is  not  in  our  power  to  bring  out  a  hair  that  is 
white  or  black,  nor  can  we  prevent  it  from  becom- 
ing thus  or  otherwise.  But  when  it  has  grown, 
then  we  can  cut  it  off  altogether  or  burn  it;  just  as 
we  can  to  some  extent  change  one  created  thing 
by  means  of  another,  but  we  cannot  take  any  part 
iu  having  it  created  so  or  otherwise.  Thus  he 
makes  our  own  head  a  sanctuary,  as  that  which  is 
not  of  our  work  or  power,  but  the  gift  and  creature 
of  God. 

That  he  now  concludes:  "Let  your  speech  be 
Yea,  yea;  Nay,  nay,"  etc.,  that  he  plainly  addresses 
to  such  as  have  no  command  or  occasion  to  swear. 
For  (as  was  said)  of  his  own  accord  no  one  should 
swear  at  all.  But  when  these  two  features  are 
added,  command  or  necessity,  then  you  are  not 
asked  to  swear  for  yourself;  for  you  do  it  not  of 
your  own  accord,  but  on  his  account  who  demands 
it  of  you,  namely,  your  governmental  authority,  or 
the  need  of  your  neighbor,  or  God's  command. 

V.  38-42.  Ye  have  heard  that  it  hath  been  said,  An  eye  for  an 
eye  and  a  tooth  for  a  tooth :  but  I  say  unto  you,  that  ye  resist 
not  evil :  but  whosoever  shall  smite  thee  on  thy  right  cheek,  turn 


SERMON    ON   THE    MOUNT.  187 

to  him  the  other  also.  And  if  any  man  will  sue  thee  at  the  law, 
and  take  away  thy  coat,  let  him  have  thy  cloak  also.  And  who- 
soever shall  compel  thee  logo  a  mile,  go  with  him  twain.  Give 
to  him  that  asketh  thee,  and  from  that  would  borrow  of  thee  turn 
not  thou  away. 

This  text  also  lias  been  the  occasion  of  much  in- 
quiry and  error  to  nearly  all  the  teachers  who  have; 
not  known  how  to  distinguish  rightly  between  sec-i 
ularand  spiritual  matters,  between  the  kingdom  of ; 
Christ  and  of  the  world.  For  when  these  two  are' 
confounded  and  not  clearly  and  accurately  sepa- 
rated, these  matters  can  never  be  correctly  under- 
stood in  Christendom,  as  I  have  often  said  and 
shown.  Now  we  have  thus  far  heard  nothing  else 
than  that  Christ  directed  his  teaching  against  the 
Pharisees,  who  were  misleading  the  people,  both 
by  their  teaching  and  their  way  of  living,  and  were 
misinterpreting  and  perverting  God's  command  in 
such  a  way  that  the  outcome  was  only  sham  saints, 
as  it  is  to  this  day.  For  we  find  always  among  the 
preachers  some  (if  not  the  majority)  such  Jewish 
saints,  who  teach  nothing  more  than  about  sin  and 
piety  in  external  works. 

As  now  in  previous  passages  he  rebuked  and  re- 
jected their  teaching  and  false  interpretation,  he 
here  also  takes  up  the  passage,  that  stands  recorded 
in  the  law  of  Moses,  for  those  to  whom  was  com- 
mitted governmental  authority,  and  who  were  to 
punish  with  the  sword^  that  they  should  and  had 
to  take  eye  for  eye  and  tooth  for  tooth ;  in  such  a 


l88  LUTHER'S  COMMENTARY   ON   THE 

(way,  that  they  sinned  just  as  heavily  if  they  failed 
]to  use  the  commanded  sword  and  punishment,  as 
(did  the  others  who  seized  the  sword  and  took  re- 
(venge  themselves,  without  command:  as  in  former 
passages,  he  who  did  not  dwell  and  abide  with  his 
wife,  to  whom  he  had  been  married,  sinned  just  as 
much  as  he  who  dwelt  unmarried  with  another 
woman.  That  they  now  had  perverted  and  con- 
founded, so  that  they  applied  to  themselves  this 
text,  that  was  meant  only  for  the  authorities,  and 
they  interpreted  it  in  such  a  way,  that  also  every 
one  might  take  vengeance  upon  his  own  responsi- 
bility, take  eye  for  eye,  etc.,  just  as  they  had  con- 
founded matters  in  other  passages,  and  applied  to 
themselves  the  being  angry,  which  belongs  to  and 
was  enjoined  upon  the  authorities;  also  they  had 
toru  away  from  its  connection  with  married  life  the 
carnal  desire;  in  the  same  way,  too,  they  had  per- 
verted swearing,  aside  from  its  proper  use  in  time 
of  need  and  for  purposes  of  love,  to  their  own 
trivial  habit  and  other  abuses. 

■  Now  comes  Christ  and  overturns  this  perverted, 
I  false  notion  and  theory,  gives  the  authorities  their 
I  due,  but  teaches  his  Christians,  so  distinctly  as  in- 
I  dividuals,  aside  from  official  position  and  authority, 
■'  how  they  are  to  live,  personally,  that  they  desire 
'  no  revenge,  and  that  they  be  so  disposed,  if  one 
smites  them  on  one  cheek,  that  they  may  be  ready, 
i  if  necessary,  to  turn  to  him  the  other  also,  and  not 


SERMON   ON   THE   MOUNT.  189 

only  refrain  from  taking  revenge  with  the  fist,  but  \ 
also  in  heart,  with  their  thoughts  and  all  their 
faculties.  In  short,  he  calls  for  a  heart  that  is  not 
impatient,  revengeful  or  disposed  to  break  the 
peace.  This  is  now  a  righteousness  very  different 
from  what  they  taught  and  held,  and  yet  they 
wanted  to  deck  themselves  out  with  texts  from 
Moses,  that  one  might  readily  avenge  himself  and 
oflfer  resistance,  if  he  were  violently  attacked,  be- 
cause it  stands  in  the  text:  An  eye  for  an  eye,  a 
tooth  for  a  tooth,  etc. 

Now  many  people  have  stumbled  at  this  saying, 
and  not  only  the  Jews,  but  even  Christians,  have 
stumbled  at  it.  For  it  seemed  to  them  too  strict 
and  hard,  that  one  must  not  resist  evil  at  all,  since 
we  must  have  law  and  punishment  among  us;  and 
some  have  quoted  in  opposition  the  example  of 
Christ,  John  xviii.  23,  when  he  was  smitten  on  the 
one  cheek,  before  the  priest  Annas,  and  yet  did  not 
offer  the  other,  but  asserted  his  innocence  and  re- 
buked the  servant  of  the  priest,  which  seems  in 
violation  of  this  text.  Therefore  they  said  that  it 
was  not  necessary  to  turn  the  other  cheek  to  the 
smiter,  and  they  came  to  the  relief  of  the  text  in 
this  way,  that  it  is  enough  that  one  is  ready  at 
heart  to  offer  also  the  other;  which  may  not  be  un- 
truthfully said,  but  was  not  rightly  understood. 
For  they  suppose  that  to  offer  the  other  cheek  to 
the  smiter  means  that  one  must  say  to  him:  See, 


190  LUTHER'S  COMMENTARY   ON   THE 

thou  hast  this  cheek  too,  and  smite  me  again;  or 
that  we  are  to  throw  the  cloak  to  him  who  wants 
to  take  the  coat.  If  that  were  the  meaning,  then 
we  would  have  to  give  up  at  last  house  and  home, 
wife  and  child.  Therefore  we  say  that  here  no 
more  is  intended  than  that  every  Christian  is 
taught  that  he  must  be  willing  and  patient  to  suffer 
whatever  is  necessary,  and  not  seek  revenge  or 
strike  back. 

•But  still  the  question  and  dispute  here  remain, 
whether  one  is  to  suffer  all  sorts  of  things  from 
everybody,  and-  in  no  case  make  any  resistance; 
also  if  we  are  not  to  contend  or  complain  before 
the  court,  or  to  claim  or  demand  one's  own.  For 
if  this  were  absolutely  forbidden,  there  would  be  a 
strange  state  of  affairs,  so  that  one  would  have  to 
submit  to  everybody's  caprice  and  insolence,  and 
no  one  could  be  safe  from  another,  or  keep  any- 
thing, and  at  last  there  would  thus  be  no  govern- 
ment at  all. 

To  answer  this,  thou  must  always  observe  this 
main  point,  that  Christ  is  preaching  for  his  Chris^ 
tians  alone,  and  means  to  teach  them  what  kind  of 
people  they  are  to  be,  in  contrast  with  the  carnal 
notions  and  thoughts  which  then  were  still  cleav- 
ing to  the  apostles,  who  supposed  that  he  would 
establish  a  new  government  and  empire,  and  give 
them  places  in  it,  so  that  they  might  rule  as  lords, 
and  bring  into  subjection  to  them   their  enemies 


SERMON   ON   THE    MOUNT.  I9I 

and  the  evil  world;  as  indeed  flesh  and  blood 
always  wishes  and  seeks  in  the  gospel  that  it  may 
have  its  rule,  honor  and  advantage,  and  have  noth- 
ing to  suffer;  after  this,  too,  the  pope  has  hankered, 
and  has  come  to  rule  in  such  a  way  that  his  estab-j 
lishment  has  become  a  mere  secular  government, 
and  one  so  dreaded  that  the  whole  world  has  to  be 
subject  to  him. 

So  we  now  see,  too,  that  all  the  world  is  seeking 
its  own  in  the  gospel  [is  selfishly  using  the  gospel], 
and  thus  so  many  sects  and  parties  arise,  that  aim 
at  nothing  else  than  how  they  can  push  themselves 
forward  and  make  masters  of  themselves,  and  crush 
out  others;  as  Miinzer  began  with  his  peasants, 
and  as  others  have  shown  who  imitated  his  exam- 
ple. And  even  real  Christians  are  tempted  in  the 
same  way,  when  they  see  things  goi'ng  so  badly  in 
the  world,  even  in  their  own  sphere,  so  that  they 
feel  like  laying  hold  and  managing  things.  But  it 
ought  not  to  be  so,  and  no  one  should  think  that 
God  wants  to  let  us  govern  and  rule  with  secular 
law  and  punishment;  but  the  deportment  of  Chris- 
tians should  be  totally  different  from  this,  so  that 
they  have  nothing  to  do  with  such  things  or  even 
to  care  about  them,  but  should  let  those  to  whom 
such  things  are  committed  care  for  the  division  of 
property,  trading,  punishing,  protecting,  etc.,  and 
be  content  with  their  disposal  of  them;  as  Christ 
teaches:  Give  to  Caesar  the  things  which  are  Cae- 


192  LUTHER'S  COMMENTARY   ON   THE 

sar's.  For  we  are  transferred  to  a  different,  higher 
sphere,  which  is  a  divine,  eternal  kingdom,  where 
we  need  none  of  the  things  that  belong  to  the  world, 
bnt  every  one  is  in  Christ  a  lord  for  himself,  both 
over  devil  and  world,  as  has  been  told  elsewhere. 

Those  now  who  are  part  of  this  same  secnlar 
administration,  must  necessarily  have  control  of 
right  and  punishment,  and  observe  the  distinction 
of  rank,  of  persons,  dispose  of  and  divide  property, 
so  that  all  things  are  well-ordered,  and  every  one 
may  know  what  he  is  to  do  and  have;  and  no  one 
should  interfere  in  the  office  of  another,  nor  impose 
upon  another,  or  take  what  belongs  to  him.  For 
these  things  we  have  lawyers,  who  are  to  teach  this 
and  manage  such  matters.  But  the  gospel  has 
nothing  to  do  with  such  things,  but  teaches  how 
the  heart  is  to  stand  related  to  God;  and  in  all  such 
matters  it  should  be  so  disposed  that  it  remains 
pure,  and  does  not  stumble  upon  a  false  righteous- 
ness. This  distinction  mark  and  observe  care- 
fully, as  being  the  very  foundation  principle  in  ac- 
cordance with  which  we  can  easily  answer  such 
questions,  so  that  you  may  see  what  Christ  is  speak- 
ing about,  and  who  are  the  people  to  whom  he  is 
preaching,  namely,  concerning  spiritual  matters 
and  life,  and  for  his  Christians,  how  they  are  to 
live  before  God  and  in  the  world,  and  conduct 
themselves  so  that  their  heart  may  cleave  to  God, 
and  have  no  concern  about  worldly  government, 
authority,  power,  punishment,  anger,  revenge,  etc. 


SERMON   ON   THE   MOUNT.  193 

If  now  one  asks  whether  a  Christian  is  to  go  to 
hiw,  or  defend  himself,  etc.,  then  answer  simply: 
No.  For  a  Christian  is  such  a  person  who  has 
nothing  to  do  with  such  worldly  affairs  and  law, 
and  belongs  to  such  a  kingdom  or  government  in 
which  the  only  current  rule  is,  as  we  pray:  Forgive 
us  our  debts  as  we  forgive  our  debtors.  Here  there 
should  be  nothing  but  mutual  love  and  service, 
even  towards  those  who  do  not  love  us,  but  are 
hostile  to  us,  and  do  us  harm  and  injury,  etc. 
Therefore  he  says  to  such  that  they  shall  not  resist 
evil,  and  even  not  seek  revenge,  but  that  they 
should  turn  the  other  cheek  to  him  who  strikes 
them,  etc. 

x\nd  then  there  is  another  question,  whether  a 
Christian  may  be  a  man  in  a  secular  position  and 
conduct  the  office  and  work  of  a  ruler  or  judge,  in 
such  a  way  that  the  two  persons  or  two  kinds  of 
office  are  joined  in  one  man,  and  he  thus  be  a 
Christian  and  a  prince,  judge,  lord,  servant,  maid, 
which  are  merely  worldly  persons,  for  they  belong 
to  the  sphere  of  the  world.  To  this  we  answer: 
Yes.  For  God  has  Himself  ordained  and  appointed  / 
this  worldly  sphere  and  these  distinctions,  and  has 
besides  confirmed  and  praised  them  by  his  word. 
For  otherwise  this  life  could  not  endure,  and  we 
are  included  in  them,  yes,  born  in  them,  before  we 
became  Christians.  Therefore  we  must  remain  in 
them,  too,  as  long  as  we  are  here  upon  earth;  but 
13 


194         Luther's  commentary  on  the 

only  so  far  as  our  outward,  worldly  life  and  condi- 
tion are  concerned. 

Therefore  it  is  not  indeed  possible  to  ignore  these 
I  secular  relations,  for  a  Christian  must  be  some  kind 
lof  a  worldly  person,  because  he,  at  least  as  to  body 
and  property,  is  under  the  emperor;  but  as  to  his 
lowii  person,  according  to  his  spiritual  life,  he  is 
only  under  Christ,  and  not  under  the  authority  of 
the  emperor  or  of  any  man.  And  yet  externally  he 
is  subject  to  and  under  obligations  to  him,  in  so  far 
as  he  is  in  a  civil  position  or  office,  has  house  and 
home,  wife  and  child;  for  all  such  things  are  of  the 
emperor.  Therefore  he  must  necessarily  do  what 
he  commands  him,  and  what  is  required  by  such 
an  external  life,  and  does  wrong,  if  he  should  have 
house,  wife,  child,  servants,  and  would  not  nourish 
or  protect  them,  if  necessary;  and  it  would  not 
suffice  for  him  to  say  that  he  was  a  Christian,  and 
had  to  forsake  everything  or  let  it  be  taken  from 
him,  etc. ;  but  he  must  be  told:  You  are  now  under 
the  control  of  the  emperor,  where  you  do  not  count 
as  a  Christian,  but  as  a  father,  lord,  prince,  etc. 
A  Christian  you  are,  as  to  your  own  person,  but 
as  to  your  servant  5^ou  are  another  person,  and  are 
bound  to  protect  him. 

See,  we  are  now  speaking  of  a  Christian  in  rela- 
tion^ not  of  him  as  a  Christian,  but  as  bound  in 
this  life  to  another  person,  whom  he  has  under  or 
over  him,  or  also  alongside  of  him,  as  lord,  lady, 


SERMON   ON   THE   MOUNT.  I95 

wife,  child,  neighbor,  etc.,  when  one  is  bound  to  , 
defend,  shield  and  protect  another,  if  he  can.  ( 
Therefore  it  would  not  be  right  to  teach  here  to  1 
turn  the  other  cheek  and  to  throw  away  the  cloak  t* 
after  the  coat.  For  that  would  be  just  playing  the  i' 
fool,  as  was  said  of  a  crankv  saint,  who  allowed  the  f 
lice  to  nibble  at  him,  and  would  not  kill  any  of  1, 
them  on  account  of  this  text,  asserting  that  one 
must  suffer  and  not  resist  evil. 

Are  you  a  prince,  judge,  lord,  lady,  etc.,  and  do 
you  have  people  under  you,  and  want  to  know  what 
is  becoming  in  you  ?  Then  you  do  not  need  to 
inquire  of  Christ,  but  consult  the  law  of  the  em- 
peror or  of  your  state,  which  will  soon  tell  you  how 
you  are  to  conduct  yourself  towards  your  inferiors 
and  protect  them.  What  kind  of  a  foolish  mother 
would  she  be,  who  would  not  defend  her  child 
against  a  wolf  or  a  dog  and  deliver  it,  and  then 
say:  A  Christian  must  not  defend  himself?  Ought 
we  not  to  teach  her  by  a  good  flogging,  and  say: 
Are  you  a  mother?  then  do  a  mother's  duty,  that  is 
committed  to  you,  and  which  Christ  has  not  abro- 
gated, but  much  rather  confirmed. 

Thus  we  read  of  many  holy  martyrs,  who  under 
infidel  emperors  and  lords  have  gone  forth  to  war, 
when  summoned,  and  in  all  good  conscience  have 
struck  right  and  left  and  killed,  just  as  others,  so 
that  in  this  respect  there  was  no  difference  between 
Christians  and  heathen;  and  yet  they  did  nothing 


196         Luther's  commentary  on  the 

contrar}'  to  this  text.  For  they  did  it  not  as  Chris- 
tians, for  their  own  person,  but  as  obedient  mem- 
bers and  subjects,  under  obligation  to  secular 
person  and  authority.  But  if  you  are  free  and  not 
obligated  to  such  secular  authority,  then  you  have 
here  a  different  rule,  as  a  different  person. 

Therefore  only  learn  the  difference  between  the 
two  persons  that  a  Christian  must  carry  at  the 
same  time  upon  earth,  because  he  lives  among 
other  people  and  must  use  the  goods  of  the  world 
and  of  the  emperor,  just  as  well  as  the  heathen. 
For  he  has  the  same  blood  and  flesh  that  he  must 
maintain,  not  through  the  spiritual  authority  but 
through  the  land  and  soil  that  belongs  to  the 
emperor,  etc.,  until  he  is  bodily  removed  altogether 
out  of  this  life  into  another.  If  now  this  is  prop- 
erly distinguished,  just  how  far  the  personality  of 
the  Christian  and  that  of  the  man  of  the  world  ex- 
tends, you  can  nicely  explain  all  these  sayings  and 
apply  them  properly  where  they  belong,  so  that 
one  may  not  mix  and  confound  them  together  as 
the  pope  has  done  with  his  teaching  and  ruling. 

This  is  now  what  we  have  to  say  of  the  person 
who  is  obligated  toward  other  persons  under  secu- 
lar rule,  which  is  called  that  of  father,  mother, 
lord  and  lady,  etc.  But  how  is  it,  if  only  your  own 
person  is  concerned,  so  that  injury  or  injustice  is 
done  to  yourself,  whether  it  is  proper  then  to  op- 
pose   this    with    violence   and    defend    one's    self? 


SERIV.ON    ON   THE    MOUNT.  I97 

Answer:  No.  For  here  even  the  principles  of  the 
world  and  of  the  emperor  themselves  teach:  Strik- 
ing back  provokes  quarrels,  and  he  who  strikes 
back  invokes  injury.  For  by  so  doing  he  becomes 
obnoxious  to  judicial  authority  and  loses  his  right; 
just  as  in  other  cases,  as  when  some  one  robs  or 
steals  from  you,  you  have  no  right  to  steal  or  rob 
from  him  and  forcibly  to  take  anything  from  him. 
But  we  are  generally  disposed  to  avenge  ourselves 
quickly,  before  one  has  time  to  look  about  himself. 
But  this  ought  not  so  to  be. 

But  if  you  are  not  willing  or  able  to  endure  it, 
then  you  may  go  before  the  judge  with  him  and 
there  maintain  5^our  cause.  For  he  allows  it  to 
happen  that  you  in  the  ordinary  way  demand  and 
take  your  rights,  but  so  that  you  are  careful  not  to 
have  a  revengeful  heart.  So  a  judge  may  properly 
punish  and  put  to  death,  and  yet  he  is  forbidden 
thereby  to  have  hatred  or  a  spirit  of  vengeance  in 
his  heart;  as  it  often  happens,  that  one  abuses  his 
office  to  gratify  his  own  caprice.  If  now,  however, 
this  does  not  occur,  and  you  simply  seek  to  protect 
and  maintain  yourself  properly  against  violence 
and  abuse,  not  to  avenge  yourself  or  injure  your 
neighbor,  then  you  do  no  wrong;  for  when  the 
heart  is  pure  then  all  is  right  and  well  done.  But 
there  is  danger  here,  for  the  reason  that  the  world, 
along  with  flesh  and  blood,  is  evil,  and  it  always 
seeks  its  own,  and  nevertheless  wears  a  plausible 
appearance  and  conceals  the  scoundrel. 


19B         Luther's  commentary  on  the 

So  it  is  not  forbidden  to  go  to  law  and  lodge 
complaint  against  injustice,  violence,  etc.,  if  only 
the  heart  be  not  faulty,  but  eo^ually  patient  as  be- 
fore, and  one  is  doing  it  only  to  maintain  what  is 
right  and  not  give  place  to  what  is  wrong,  and 
from  sincere  love  for  righteoasness;  as  I  gave  an  il- 
lustration above  from  the  case  of  Joseph,  the  holy, 
who  complained  of  his  brothers  to  their  father, 
when  they  had  done  something  wrong  and  an  evil 
report  had  gone  abroad  about  them;  and  he  is 
praised  for  this,  for  he  did  it  not  out  of  an  evil 
heart,  that  he  wanted  to  betray  them,  or  wanted  to 
create  strife,  as  they  regarded  it,  and  in  consequence 
became  hostile  to  him;  but  he  did  it  out  of  a 
friendly,  brotherly  heart,  for  their  good.  For  he 
did  not  like  to  see  that  they  should  be  the  objects 
of  an  evil  report,  so  that  it  could  not  be  said  that 
he  sought  revenge  or  meant  harm,  but  did  it  for 
their  good,  and  suffered  in  consequence  of  their 
blaming  him  with  mischief. 

This  we  read,  too,  in  the  Gospel,  Matt,  xviii.,  in 
the  parable  of  the  servant  to  whom  his  lord  forgave 
all  his  debt,  and  he  was  not  willing  to  forgive  his 
fellow-servant  a  small  debt,  that  the  other  servants 
were  very  sorry,  and  told  this  to  their  master,  not 
because  they  were  revengeful  or  glad  of  his  misfor- 
tune, but  kept  fist,  heart  and  mouth  quiet,  so  that 
they  did  not  swear,  or  carry  slanderous  reports  to 
others,  but  brought  the  matter  before  their  master, 


SERMON    ON    THE    MOUNT.  1 99 

whose  business  it  was  to  punish,  and  they  sought 
what  was  right,  but  with  a  truly  Christian  heart, 
as  those  who  were  under  obligation  to  their  master 
to  be  true  to  him;  for  so  it  should  necessarily  be, 
whether  in  a  house  or  in  a  city:  if  a  pious,  faithful 
servant  or  subject  sees  another  do  wrong  or  injury 
to  his  master,  that  he  report  it  to  him  and  shield 
him  from  harm;  in  like  manner,  a  pious  citizen,  if 
he  see  violence  and  harm  done  to  his  neighbor,  that 
he  help  and  defend  him.  These  are  all  secular 
transactions  which  Christ  has  not  forbidden,  but 
rather  sanctioned. 

For  it  must  surely  not  be  that  we  are  to  give 
room  and  occasion  for  every  one's  caprice,  and  sub- 
mit to  it  in  silence  and  do  nothing  about  it,  if  we 
can  in  the  usual  way  succeed  in  defending  our- 
selves; although,  otherwise,  we  must  necessarily 
suffer,  if  injustice  and  violence  are  done  to  us. 
For  we  must  not  sanction  what  is  wrong,  but  give 
witness  to  the  truth,  and  may  properly  appeal  to 
the  law,  against  violence  and  outrage;  as  Christ 
himself  before  the  high-priest  Annas  made  his  ap- 
peal to  justice,  and  yet,  notwithstanding,  submitted 
to  be  smitten,  and  offered  not  only  the  other  cheek, 
but  his  whole  body. 

Behold,  you  ha. e  thus  an  excellent,  clear  state- 
ment as  to  how  you  are  to  proceed  in  both  these 
cases,  so  that  we  have  no  need  of  the  prolix  and  dan- 
gerous glosses  that  used  to  be  sought  after;  but,  so 


200         Luther's  commentary  on  the 

that  we  keep  things  apart,  and  do  not  mix  them,  in 
order  that  each  may  move  in  its  own  sphere  and  yet 
both  be  effective,  namely,  in  such  a  way  that  a 
Christian  niay,  without  sin,  carry  on  all  kinds  of 
worldly  business,  but  not  as  a  Christian,  but  as  a 
worldly  person,  and  yet  his  heart  remain  pure  in  his 
Christianity,  as  Christ  demands;  which  the  world 
cannot  do,  but  it  abuses  all  worldly  ordinances  and 
law,  yes,  all  creatures,  contrary  to  the  command  of 
God. 

Thus,  if  a  Christian  goes  to  war,  or  sits  and  acts 
as  a  judge,  and  punishes  or  sues  his  neiglibor,  this 
he  does  not  as  a  Christian,  but  as  a  warrior,  judge, 
jurist,  etc.;  but  retains  nevertheless  a  Christian 
heart,  desiring  to  harm  no  one,  and  sorry  that  an 
evil  must  befall  his  neighbor;  and  he  lives  thus  at 
the  same  time  as  a  Christian  towards  everybody, 
who  suffers  all  sorts  of  things,  for  his  own  person 
in  the  world,  and  yet  along  with  this  also,  as  a 
worldly  person,  holds  fast,  uses  and  does  everything 
that  the  law  of  the  land,  or  city,  or  family  de- 
mands. In  short,  a  Christian,  as  a  Christian,  lives 
for  none  of  those  things  that  one  sees  in  him,  in 
this  outward  life.  For  all  this  belongs  to  the  gov- 
ernment of  the  emperor;  which  Christ  does  not 
mean  to  overthrow,  nor  to  teach  that  we  are  to  run 
away  from  it,  and  to  leave  the  world  or  one's  office 
or  place  in  society;  but  we  are  to  make  use  of  this 
rule  and  established  order,  and  remain  under  our 


SERMON    ON    THE    MOUNT.  20I 

obligation  to  it,  aiid  yet  inwardly  live  under 
another  rule  that  has  nothing  whatever  to  do  with 
that  one,  also  does  not  hinder  it,  but  readily  en- 
dures its  presence  alongside. 

Thus  we  now  approach  the  text  with  this  dis- 
tinction [in  view]  and  make  all  these  various  ap- 
plications of  it,  namely,  that  a  Christian  is  not  to 
resist  any  evil;  again,  that  a  worldly  person  is  to 
oppose  all  evil,  so  far  as  his  official  position  calls 
for  it.  How  the  head  of  a  family  is  not  to  allow 
his  servants  to  oppose  him  or  to  abuse  each  other, 
etc.,  so  also  a  Christian  is  not  to  have  a  dispute 
with  any  one,  but  to  give  up  both  coat  and  cloak 
when  they  are  taken  from  him.  But  a  worldly 
person  is  to  protect  and  defend  himself  by  appeal- 
ing to  law,  if  he  can,  against  violence  and  outrage. 
In  short,  in  the  kingdom  of  Christ  the  law  de- 
mands the  enduring  of  everything,  forgiving  and 
repaying  good  with  evil.  Again,  under  the  rule 
of  the  Emperor  we  should  endure  no  wrong,  but 
guard  against  evil  and  punish  it,  and  help  to  de- 
fend and  maintain  the  right,  as  each  one's  office 
or  position  demands. 

But  if  you  say:  Yes,  still  Christ  says  here  in  plain 
words:  Resist  not  evil,  that  sounds  so  distinct,  as 
if  it  were  absolutely  forbidden?  Answer:  Yes,  but 
see  to  whom  he  says  this.  For  he  does  not  say 
there  is  to  be  no  resisting  of  evil,  for  that  would  be 
a  downright  overturning  of  all  rule  and  authority; 


202  LUTHER'S   COMMENTARY   ON   THE 

but  thus  he  speaks:  You,  you  shall  uot  do  it.  What 
are  these  Yoii?  They  are  the  disciples  of  Christ 
whom  he  is  teachiug  how  they  are  to  live  as  to 
theuiselves,  aside  from  the  worldly  goverumeut. 
For  to  be  Christiaus  is  a  difFereut  thing  (as  has 
been  sufficiently  stated),  from  holding  and  execu- 
ting a  worldly  office  or  calling.  Therefore  he 
means  to  say:  Let  him  who  is  clothed  with  worldly 
authority  resist  evil,  execute  justice,  punish,  etc., 
as  the  jurists  and  the  laws  teach;  to  you,  however, 
as  my  disciples,  whom  I  teach,  not  how  you  are  to 
regulate  yourselves  outwardly,  but  how  you  are  to 
live  before  God,  I  say:  You  shall  not  resist  evil, 
but  suffi^r  all  sorts  of  things,  and  have  a  pure, 
friendly  heart  towards  those  who  do  to  you  wrong 
or  violence;  and  if  some  one  takes  your  coat,  that 
you  do  not  seek  revenge,  but  rather  let  him  take 
your  cloak  also,  if  you  cannot  prevent  it,  etc. 

He  states  two  wa\-s  by  which  one  suffers  wrong, 
or  has  his  own  taken  from  him.  In  the  first  place, 
through  mere  violence  and  outrage,  as  when  one  is 
smitten  on  the  mouth,  or  openly  robbed,  without  any 
warrant  of  law;  that  means,  to  strike  upon  the  one 
cheek.  Secondly,  if  it  is  not  open  violence,  but  is 
d^ne  under  the  semblance  and  with  help  of  the  law; 
as  when  one  seeks  an  occasion  against  you  before  the 
law,  as  if  he  had  a  claim  upon  you,  so  that  he  may 
compel  you  to  give  up  your  own.  That  Christ  calls 
taking  your  coat  by  law,  when  one    denies  j^our 


SERMON   ON   THE   MOUNT.  203 

right  to  your  own,  and  you  must  both  innocently 
suffer  injustice  and  besides  be  held  guilty  as  if 
you  were  in  the  wrong,  etc. ;  not  that  you  suffer 
injury  or  violence  by  the  law,  which  is  appointed 
to  defend  the  pious:  but,  that  scamps  and  scoun- 
drels are  sitting  as  judges  and  in  office,  whose 
business  it  is  to  execute  justice,  and  yet,  if  one 
cannot  get  at  you  with  violence,  they  turn  and 
twist  the  law,  and  make  an  ill  use  of  it  according 
to  their  caprice  ;  just  as  the  world  artfully  and 
daily  does,  so  that  now  nothing  is  so  common  as  to 
make  right  wrong,  and  right  out  of  wrong,  by  all 
sorts  of  sudden  expedients  and  queer  tricks. 

Most  frequently,  however,  this  happens  to  pious 
Christians,  to  whom  the  world  is  at  any  rate  hostile, 
and  takes  pleasure  in  tormenting.  Therefore 
Christ  tells  them  of  it  beforehand,  that  they  must 
expect  this  in  the  world,  and  must  submit  to  suf- 
fering, especially  if  it  happens  because  they  are 
Christians,  that  is,  on  account  of  the  gospel  and  the 
spiritual  government,  so  that  on  its  account  they 
expect  abuse,  and  let  everything  take  its  course. 
For  we  must  at  all  events  suffer,  sinij 
persons  we  cannot  do  anything  or  defeij 
against  the  authorities  if  they  set 
against  us.  Otherwise,  if  tHis  1..  -•>,':  the 
you  can  defend  and  prote>  . 

the  law,  so  that  justice  is  yottrsi 

then  you  do  right,  and  0^1:; 


204  LUTHER'S   COMMENTARY  ON   THE 

V.  42.  Give  to  him  that  asketh  thee,  and  from  him  that  would 
borrow  of  thee  turn  not  thou  away. 

He  indicates  three  thino;s  that  Christians  are  to 
endure  in  temporal  things:  that  they  allow  things 
to  be  taken  from  them,  that  they  suffer  willingly 
and  freely  give.  Here  they  (the  scribes)  taught  no 
further  than  the  law  of  the  world  and  of  the  Em- 
peror reaches,  which  does  not  bid  you  to  give  your 
own  to  another,  nor  to  allow  it  to  be  taken  from 
you;  but  it  teaches  you  how  to  manage  and  deal 
with  your  property,  so  that  you  get  an  equivalent 
for  it  by  buying,  selling,  exchanging,  etc.  Now 
Christ  has  nothing  to  say  about  this,  but  lets  things 
take  their  course,  as  reason  teaches,  how  one  is  to 
divide  property,  to  trade,  etc.  But  he  shows  what 
a  Christian  ought  to  have,  over  and  above  all  this, 
namely,  these  three  things,  that  he  allows  things 
to  be  taken  from  him,  either  by  violence  or  with 
the  semblance  of  right;  also,  that  he  cheerfully 
gives,  and  also  cheerfully  lends. 

Therefore,  we  must  here  again  distinguish  be- 
tween '  '  -^nd  the  teaching  of  Christ.  Ac- 
corr**  ,  .'/u  law  you  may  properly  use  your 
\A^  with  them,  buy  and  sell;  as  we 
!■  iarchs,  that  they  dealt  with 
\u--  "  otl'.er  people,  just  as  it 
.  Jive  among  the  people, 
uouiiMi  For  this  all  be- 
lon<^-     ■                                          J  belly  can  claim  its 


SERMON   ON    THE    MOUNT.  205 

own,  and  it  is  just  as  necessary  as  eating  and  drink- 

But  over  and  above  this,  Christ  teaches  you,  that 
in  all  these  things  you  should  nevertheless  be  ready 
gladly  to  let  things  be  taken  from  you,  to  do  good, 
or  to  give,  and  also  to  suffer,  if  you  can,  and  to  en- 
dure violence,  not  alone  with  your  property,  but 
also  with  your  life,  as  has  been  explained  under 
the  previous  text;  and  all  this  especially  for  the 
sake  of  the  Lord  Christ,  if  one  tries  to  get  at  you 
because  of  the  gospel,  so  that  in  that  case  you  are 
ready  to  give  up  not  only  your  coat  but  your  cloak 
also,  not  only  property  and  honor,  but  also  your 
very  life.  For  in  such  a  case  there  can  be  no  doubt, 
and  a  different  case,  indeed,  can  not  easily  occur. 
For  in  other  cases,  which  belong  to  worldly  affairs 
and  government,  you  have  judges  and  law,  if  injus- 
tice or  violence  be  done  to  you,  that  you  can  ap- 
peal to  and  find  help.  But  if  you  cannot  secure 
justice  or  protection,  then  you  must  suffer;  just  as 
those  even  must  suffer  who  are  not  Christians. 

But  here  we  must  see  to  it,  that  we  do  not  give 
knaves  and  rogues  a  chance  to  take  advantage  of 
the  doctrine  and  assert:  The  Christians  must  suffer 
in  every  way,  therefore  we  may  confidently  en- 
croach upon  their  property,  take  an:^  steal  it;  and 
a  Christian  must  submit  to  sit  t|u|re  wit  all  that 
he  has  before  every  desperate  STOundi  that 

everything  is  open  before  Iiini.  n  id  oi  .  ..  give 


2o6         luthkr's  commentary  on  the 

or  lend  to  him  as  much  as  he  wants,  and  not  de- 
mand it  again,  etc.;  as  the  wretched,  renegade 
Emperor  Julian  made  merry  over  this  text,  and 
took  from  the  Christians  whatever  he  wanted,  say- 
ing that  he  wanted  to  pay  them  in  their  own  coin. 
No,  my  dear  fellow,  that's  not  the  way.  It  is  in- 
deed true,  that  Christians  are  to  be  ready  to  endure 
all  manner  of  suffering;  but  if  you  come  before  the 
judge,  or  fall  into  the  hands  of  the  hangman,  then 
look  out  for  what  he  will  make  you  suffer.  A 
Christian  must  expect  to  suffer  what  is  done  to  him 
by  you  and  every  one  else;  but  it  is  not  his  duty  to 
allow  free  play  for  your  caprice,  if  he  can  prevent 
it  by  an  appeal  to  the  law  and  by  the  help  of  the 
authorities.  And  although  the  authorities  may 
not  be  willing  to  protect  him,  or  even  may  them- 
selves act  with  violence,  he  is  not  on  that  account 
to  ignore  the  treatment  as  if  he  sanctioned  it.  . 
So  also  here,  although  he  ought  to  lend  and  give 
to  every  one  that  asks  him;  yet  if  he  knows  that 
he  is  a  scoundrel,  it  is  not  his  duty  to  give  to  him. 
For  Christ  does  not  require  me  to  give  my  own  to 
every  knave,  and  withhold  it  from  my  own  and 
others,  who  need  it,  whom  I  am  besides  bound  to 
help,  and  then  myself  be  in  want  and  a  burden  to 
others.  For  he  does  not  say  that  we  are  to  give 
and  to  lend  to  everybody,  but  to  him  who  asks  us, 
as  the  one  who  is  in  need,  etc.,  not  to  the  one  who 
capriciously    yants  to  force  something  from  us,  as 


SERMON    ON   THE    MOUNT.  20'J 

those  who  already  have  enough,  or  who  want  to 
feed  themselves  without  work  by  imposing  on  other 
people.  Therefore  we  ought  to  see  to  it  and  know 
what  sort  of  people  we  may  have  in  any  place,  who 
may  be  poor  and  without  property,  or  who  are  not 
[in  this  condition],  and  not  encourage  every  scamp 
or  tramp  who  has  no  need  and  could  very  well  pro- 
vide for  himself  For  there  is  plenty  of  such  trash 
now  roaming  about  the  country,  who  want  to  avail 
themselves  of  this  teaching,  and  under  its  sanction 
revel  upon  the  property  of  others,  and  squander 
everything,  and  so  wander  from  one  place  to  an- 
other. We  ought  to  turn  such  fellows  over  to  the 
constable,  and  let  them  be  taught  something  else, 
that  they  must  not  deceive  pious  people  with  their 
crankiness. 

St.  Paul  teaches  this  in  2  Cor.  viii.  13,  where  he 
himself  is  asking  for  a  contribution  from  the  Cor- 
inthians for  the  poor  Christians  in  the  famine,  so 
that  it  should  not  be  given  with  the  intention  that 
the  others  should  have  ease  and  they  should  have 
trouble,  that  is,  that  they  should  have  trouble  and 
labor,  and  themselves  suffer  want,  so  that  the  others 
should  be  put.in  good  humor  by  their  gifts;  and  in  2 
Thess.  iii.  6,  lie  commands  the  Christians  that  they 
shall  withdraw  from  such  as  walk  unworthily;  but 
each  one  is  to  work  quietly,  eat  his  own  bread  and 
not  be  a  burden  to  others;  and  concludes  that  he 
who  will  not  work  shall  also  not  eat.     Therefore,  he 


2o8         Luther's  commentary  on  the 

who  can  work  shall  know  that  this  is  God's  com- 
mand, that  he  do  something  to  provide  for  him- 
self and  not  be  burdensome  to  others.  For  there 
are  still  enough  of  those  who  need  it,  so  that 
we  besides  have  enough  to  lend  and  give,  as  the 
Scriptures  say,  Deut.  xv.  ii:  The  poor  shall  never 
cease  out  of  the  land.  For  we  are,  therefore,  not 
to  lend  and  give  in  such  a  way,  that  we  fling  our 
gifts  away  into  the  wind,  and  do  not  see  to  whom 
we  give  them;  but  we  are  first  to  open  our  eyes, 
who  he  is,  whether  he  is  pete7is^  (as  Christ  says,) 
that  is,  whether  he  is  in  need,  and  is  properly  ask- 
ing, or  whether  it  is  a  deceiver  or  a  scamp. 

In  this  case  you  must  act  as  a  worldly  person,  so 
that  you  may  be  prudent  as  you  are  living  among 
the  people,  and  may  know  the  poor,  and  see  what 
kind  of  people  you  are  dealing  with,  and  to  whom 
you  should  or  should  not  give.  If  you  then  see 
that  it  is  an  honest  seeker,  open  your  hand  and 
lend  to  him,  if  he  can  repay  you  again.  But  if  he 
cannot,  then  bestow  it  upon  him  and  square  the  ac- 
count; as  there  are  pious  people  who  would  gladly 
work  and  provide  for  themselves,  with  wife  and 
children,  and  yet  they  cannot  succeed,  but  now  and 
then  get  into  debt  and  trouble;  for  such  every  town 
should  have  its  commom  treasury  and  alms,  and 
church  officers  who  should  find  out  who  these 
people  are,  and  how  they  live,  etc.,  so  that  one 
does  not  encourage  lazy  tramps  or  burden  the 
community. 


SERMON   ON   THE   MOUNT.  209 

V.  43-48.  Ve  have  heard  that  it  hath  been  said,  Thou  shalt 
love  thy  neighbor  and  hate  thine  enetny.  ,Biit  I  say  unto  you, 
Love  your  enemies,  bless  them  that  curse  you,  do  good  to  them 
that  hate  you,  and  pray  for  them  that  despite/ully  use  you,  and 
persecute  you;  that  ye  may  be  the  children  of  your  Father  which 
is  in  heaven :  for  he  maketh  his  sun  to  rise  on  the  evil  and  on 
the  good,  and  sendeth  rain  on  the  just  and  on  the  unjust.  For 
if  ye  love  them  ivhich  love  you,  ivhat  reward  have  ye?  do  not 
even  the  publicans  the  same?  And  if  ye  salute  your  brethren 
only,  what  do  ye  more  than  others  ?  do  not  even  the  publicans 
so?  Be  ye  therefore  perfect,  even  as  your  Father  which  is  in 
heaven  is  perfect. 

This  saying,  which  Christ  here  quotes,  does  not 
stand  in  any  one  place  in  the  Old  Testament,  but 
here  and  there  in  Deuteronomy,  concerning  their 
enemies,  the  heathen  around  them,  as  Moab, 
Amnion,  Amalek;  and,  although  it  is  not  expressly 
said  that  they  shall  hate  their  enemies,  yet  it  fol- 
lows from  these  statements,  as  he  says  in  jDeut. 
xxiii.  6,  (that  they  are  never  to  show  any  favor  to 
the  Ammonites  and  Moabites,  and  their  other 
enemies,  also  never  to  congratulate  them  or  wish 
them  success^  This  was  indeed  making  a  liberal 
grant  to  the  Jews  and  opening  a  wide  door  for 
them,  and  they  made  good  use  of  it  too.  But  just 
as  in  other  matters,  so  they  failed  also  rightly  to 
understand  this,  but  carried  it  too  far  and  abused  it 
to  gratify  their  own  caprice.  Therefore  Christ  ex- ' 
plains  it  differently,  and  shows  them  the  right! 
meaning  of  the  law,  which  they  ignored,  and  gave' 
prominence  to  such  sayings  as  seemed  to  sound  in 
14 


2IO  LUTHER'S   COMMENTARY   ON   THE 

their  favor,  so  that  they  might  therewith  find  sup- 
port for  their  crookedness. 

Here  mark  again  the  distinction:  in  the  first 
place,  that  he  is  speaking  only  of  what  Christians, 
as  Christians',  are  to  do,  especiall>iior.JLll£.  .sake,  of  - 
the  gospel  and  of  their  Christianity.  Thus,  if 
some  one  hates  me,  envies,  slanders  or  persecutes 
me  for  the  sake  of  Christ  and  of  the  kingdom  of 
heaven,  I  am  not  to  hate,  persecute,  slander  and 
curse  him  in  return,  but  to  love,  benefit,  bless  and 
.pray  for  him.  For  a  Christian  is  a  man  who  knows 
no  hatred  or  animositv  at  all  ao;ainst  any  one,  has 
no  anger  or  revenge  in  his  heart,  but  simply  love, 
mildness  and  beneficence;  just  like  our  Lord  Christ 
and  our  heavenly  Father  himself  is,  whom  he  here 
too  takes  as  his  pattern. 

Now  the  question  arises:  What  are  we  to  say  to 
this,  that  in  the  Scriptures  we  often  read  that  holy 
people  cursed  their  enemies,  and  even  Christ  and 
his  apostles  did  the  same?  Is  that  loving  and  bless- 
ing one's  enemies?  Or,  how  can  I  love  the  pope, 
whom  I  daily  revile  and  curse,  and  with  good 
reason,  too?  The  simple  answer  is:  I  have  often 
said,  the  office  of  the  ministry  is  not  our  office,  but 
God's.  But  what  is  God's,  that  we  do  not  do,  but 
he  himself,  through  his  word  and  office  as  his  own 
gift  and  business  (or  creature)  [Geschaft,  in  some 
copies,  Geschopflfe.]  Now  it  is  written,  John  xvi. 
8,  that  it  is  the  office  and  work  of  the  Holy  Spirit 


SERMON   ON    THE    MOUNT.  211 

to  reprove  the  world;  but  if  he  is  to  reprove  it,  he 
must  not  act  the  hypocrite  or  flatterer  and  say  what 
it  likes  to  hear;  but  he  must  rebuke  and  roughly 
assail  it;  as  Christ  denounces  woe  upon  his  Phari- 
sees and  Paul  says  to  Elymas,  Acts  xiii.  lo:  "O, 
full  of  all  subtilty  and  all  mischief,  thou  child  of 
the  devil,"  etc. ;  and  Stephen,  Acts  vii.  51-53,  reads 
the  high-priests  a  hard,  sharp  lesson;  and  especially 
St.  Paul,  Gal.  i.  8,  heaps  it  all  in  one  denunciation 
and  calls  all  those  anathema,  that  is  interdicted 
and  accursed,  and  consigned  to  the  bottom  of  hell, 
who  do  not  teach  the  pure  doctrine  of  faith. 

See,  thus  does  the  word  of  God  call  the  whole 
world  to  account,  roughly  seizes„bath_Jj[mis_^aiid 
princes,  and  everybody  else ;  it  denounces_  anji 
curses  their  whole  way  of  living,  which  it  is  not, 
becoming  for  you  or  me  to  do,  unless  it  is  our 
official  duty.  David  was  right  in  proceeding  thus 
in  the  second  psalm,  and  telling  all  kings  and 
lords  to  consider  and  humble  themselves  and  sub- 
mit to  the  doctrine  concerning  Christ,  to  be  re- 
buked and  taught  better,  or  they  should  be  sum- 
marily damned  and  given  over  to  the  devil.  I 
would  not  dare  to  do  that;  but  God's  word  moves 
in  this  way,  thunders  and  lightens,  and  storms 
against  great  mighty  mountains,  and  strikes  in,  so 
that  it  smokes;  it  dashes  to  pieces  everything  that 
is  great,  proud,  disobedient,  as  is  said  in  Ps.  xxix. 
3;    and   again,  it  sprinkles,    and   moistens,    plants 


212  LUTHER'S   COMMENTARY   ON   THE 

and  strengthens  what  is  weak  and  sickly,  as  poor 
parched  plants. 

If  now  any  one  wants  to  rush  in,  snapping  and 
snarling  wilh  cursing  and  scolding,  not  as  a 
teacher  and  preacher,  who  has  been  entrusted 
with  the  administration  of  God's  word,  he  does 
wrong.  But  he  who  has  been  entrusted  with  this 
office  must  execute  it;  and  he  also  does  wrong  if  he 
neglects  it,  or  through  fear  does  not  open  his 
mouth,  and  rebuke  what  is  to  be  rebuked  without 
regard  to  persons;  as  we  must  now  say  to  our 
bishops  that  they  are  tyrants  and  scoundrels,  who 
act  openly  with  all  injustice  and  caprice  against 
God  and  the  right.  For  this  I  do  not  of  myself, 
but  in  view  of  my  office;  otherwise,  as  to  my  own 
person,  I  must  not  wish  any  evil  to  any  person  upon 
earth,  but  on  the  other  hand  wish  well  and  speak 
and  act  kindly  to  everybody.  For  I  am  not  in  this 
way  hostile  to  the  pope,  bishops  and  all  the  enemies 
that  persecute  us  and  so  greatly  torment  us.  I  do 
not  at  all  begrudge  them  any  of  the  temporal  goods, 
power  and  honor  that  God  gives  them,  indeed 
would  gladly  help  them  to  keep  them,  yes,  would 
even  besides  be  much  more  glad  if  they  were  as 
rich  also  in  spiritual  goods  as  we  are,  and  had  no 
want;  and  it  would  be  our  heart's  joy  if  we  could 
by  the  sacrifice  of  our  very  life  bring  them  to  this, 
and  snatch  and  save  them  from  their  blindness  and 
from  the  power  of  the  devil. 


SERMON   ON   THE   MOUNT.  213 

But  as  they  positively  will  not  have  this,  nor  can 
endure  or  accept  anything  good  that  we  offer  them, 
we  must  also  let  them  go  their  way,  and  say :  If  it  has 
to  be  that  one  or  the  other  must  perish,  God's  word 
and  the  kingdom  of  Christ,  or  the  pope  and  all  his 
crowd,  then  let  him  rather  go  to  the  bottom  of  hell, 
in  the  name  of  his  god,  the  devil,  so  that  only 
God's  word  may  remain.  If  I  must  bless  and 
praise,  or  curse  and  damn  one  of  the  two,  then  I 
will  bless  God's  word  and  curse  them,  with  all  that 
they  have.  For  I  must  place  the  word  of  God 
above  everything  else,  and  hazard  body  and  life, 
the  favor  of  the  world,  goods,  honor,  and  every 
precious  thing,  so  that  I  may  keep  that  and  cling 
to  Christ,  as  my  highest  treasure  in  heaven  and 
on  earth.  For  one  of  these  two  things  must  take 
place,  that  either  the  word  of  God  may  abide,  and 
they  fall  in  with  it;  or,  if  they  will  not  accept  of 
mercy  and  goodness  and  all  happiness,  then  they 
must  not  suppress  it  [the  word  of  God]. 

Thus  a  Christian  can  easily  accommodate  himself 
to  the  situation,  so  that  he  may  properly  conduct 
himself  towards  both  enemies  and  friends,  and  love, 
bless,  etc.,  every  one,  so  far  as  his  neighbor's  per- 
son is  concerned;  but  yet,  along  with  this,  so  far 
as  God  and  his  word  are  concerned,  that  he  do  not 
suffer  these  to  be  encroached  upon;  but  he  must 
place  this  above  and  before  everything  else,  and 
make  everything  bend  to  it,  without  regarding  any 


214  LUTHER'S  COMMENTARY  ON  THE 

oue,  friend  or  foe,  inasmuch  as  this  is  not  our  cause, 
nor  our  neighbors',  but  God's,  and  him  it  is  our 
duty  to  obey,  before  everything  else.  Therefore  I 
say  to  my  worst  enemies:  So  far  as  my  person  is  con- 
cerned, I  will  most  gladly  help  you  and  do  every- 
thing good  for  you,  although  you  are  my  enemy 
and  are  doing  me  nothing  but  harm;  but  so  far  as 
God's  word  is  concerned,  there  you  are  not  to  ex- 
pect any  friendship  or  love,  if  you  ask  me  to  do 
something  against  that,  even  if  you  were  my  near- 
est, best  friend;  but,  if  you  will  not  endure  this,  I 
will  pray  for  and  bless  you  in  such  a  fashion  that 
God  may  dash  you  down  to  the  ground  [in  some 
copies,  "  that  God  may  oppose  you  and  bring  you 
to  shame."]  I  will  gladly  serve  you;  but  not  to 
the  end  that  you  may  overturn  the  word  of  God; 
}ou  never  can  bring  me  to  give  you  for  such  a  pur- 
pose as  that  even  a  drink  of  water.  In  short,  men 
we  are  to  love  and  serve;  but  God  above  everything 
else:  so  that,  if  we  are  called  upon  to  hinder  or 
thwart  these,  then  there  is  no  more  place  for  love 
or  service.  For  the  command  is:  Thou  shalt  love 
thine  enemy  and  do  him  good;  but  to  God's 
enemies  I  must  also  be  an  enemy,  so  that  I  do  not 
with  them  run  counter  to  God. 

Thus  he  has  refuted  this  position  too,  against  the 
foolish  notion  of  the  Jews,  who  gave  a  false  inter- 
pretation to  the  Scriptures,  as  if  they  were  allowed 
to  be  hostile  to  their  enemies;  and  he  so  explained 


SERMON    ON    THE    MOUNT.  215 

the  law,  that  they  were  to  have  110  enemy  at  all 
against  whom  they  should  be  hostile;  although 
Moses  had  said  that  they  should  not  have  and  make 
any  friendship  with  certain  strange  heathens, 
whom  not  they  but  God  himself  had  specially 
designated  as  his  enemies.  But  that  they  should 
themselves  regard  as  enemies  whomsoever  they 
would,  and  curse,  persecute  and  torment  them,  that 
was  not  the  intention  of  Moses.  For  Solomon  also, 
who  rightly  understood  and  explained  Moses, 
speaks  thus:  If  thine  enemy  hunger,  feed  him;  if 
he  is  athirst,  give  him  to  drink;  which  saying  St. 
Paul  also  quotes,  Rom.  xii.  29.  For  to  hate  one's 
enemy  is  a  trait  of  an  ordinary  person  and  belongs 
to  an  office  of  divine  appointment;  but  the  com- 
mand: Love  thy  neighbor  as  thyself,  applies  to  the 
whole  community  and  to  each  individual  particu- 
larly. 

But  see  how  high  he  places  the  standard,  that  he 
not  only  rebukes  those  who  do  evil  to  their  enemies, 
but  also  denies  the  piety  of  those  who  fail  to  do 
them  good  when  they  need  it.  For  he  says  first: 
lyove  your  enemies.  But  to  love  means,  to  have  a 
good  heart  and  cherish  the  best  wishes,  with  cordial 
sympathy,  and  be  especially  amiable  towards  every 
one,  and  not  mock  at  his  misery  or  misfortune. 

He  means  also  that  we  are  to  show  the  same  feel- 
ing by  our  words,  when  he  says:  Bless  them  that 
curse  you,  etc.,  so  that  we  are  not  to  utter  an  evil 


2l6  LUTHER'S   COMMENTARY   ON  THE 

word  against  lliein,  even  if  they  most  violently 
abuse,  slander,  revile^and  curse  us,  but  to  speak  to 
them  kindly  and  wish  them  well.  Hence  comes 
that  beautiful,  Christian  expression,  employed  by 
some  pious  people,  when  they  hear  that  some  oue 
has  done  them  wrong,  or  played  some  ugly  trick 
upon  them — they  say:  May  God  forgive  them!  as 
though  moved  by  compassionate  sympathy,  and  not 
desiring  anything  else  than  that  no  harm  may  come 
to  them  from  God  on  account  of  it.  That  means  a 
good  tongue  against  other  evil  tongues,  so  that  both 
heart  and  mouth  show  nothing  but  love. 

Then,  in  the  third  place,  he  means  that  this 
[loving]  heart  should  be  shown  also  by  deeds,  and 
all  kinds  of  friendly  acts,  saying:  Do^good  to  them 
that  hate  you.  But  this  is  a  very  rare  virtue,  and 
such  a  doctrine  as  does  not  at  all  suit  the  world, 
and  it  is  quite  impossible  for  nature  to  return  noth- 
ing but  good  for  all  sorts  of  evil,  and  not  be  over- 
come by  malice  and  shameful  ingratitude;  but  to 
overcome  evil  with  good,  as  St.  Paul  says.  There- 
fore he  had  before  stated  that  he  who  would  be  a  dis- 
ciple of  Christ  and  get  to  heaven  must  have  another 
and  better  righteousness  than  that  of  the  Pharisees 
and  Jewish  saints. 

The  fourth  topic,  however:  "Pray  for  those  that 
despitefully  use  you  and  persecute  you,"  bears  more 
directly  upon  our  doctrine  and  faith,  than  upon  our 
person  and  life.     For  that  they  persecute  us,  this 


SERMON    ON   THE   MOUNT.  217 

happens  on  account  of  God's  word,  they  claiming 
that  they  are  right  and  we  are  wrong.  When  this 
is  the  case  it  is  our  duty  to  pray  and  commend  the 
matter  to  God,  because  we  have  no  one  upon  earth 
to  whom  we  can  appeal  for  vindication.  And  since 
we  see  that  those  who  persecute  us  are  running 
counter  not  to  us,  but  to  God  himself,  and  are  in- 
terfering >vith  his  kingdom,  and  are  doing  the 
greatest  harm  not  to  us,  but  to  him  himself,  and 
have  become  obnoxious  to  his  wrath  and  condem- 
nation; we  should  rather  have  pity  on  them,  and 
pray  for  them,  that  they  may  be  brought  out  of 
their  blindness  and  fearful  doom.  For  no  one  can 
do  us  an}'  harm,  unless  he  has  first  done  it  to  a  far 
greater  Lord,  namely  the  high  Majesty  in  heaven. 
Yet  this  also  only  in  so  far  as  it  is  done  aside  from 
official  responsibility  and  does  not  interfere  with 
this,  so  that  we,  as  I  have  always  said,  carefully 
distinguish  the  teaching  which  relates  in  general 
to  each  single  person,  from  the  teaching  which  be- 
longs to  those  who  are  in  office,  whether  spiritual 
or  temporal,  whose  work  it  is  to  punish  and  with- 
stand the  evil.  Therefore,  even  though  they  be  in 
themselves  kind,  yet  right  and  punishment,  as  their 
official  work,  must  run  their  course;  and  it  would 
not  be  right  for  them  to  neglect  this,  as  through 
compassion,  for  this  would  be  to  help,  strengthen 
and  encourage  the  evil;  as  if  I  should  say  to  our 
enemies,  the  pope,  bishops,  princes,  and  whoever 


2l8  LUTHER'S   COMMENTARY   ON   THE 

they  may  be,  who  persecute  and  trample  upon  the 
gospel  and  the  poor  people  that  adhere  to  it:  Dear 
sirs,  may  the  dear  God  reward  you,  you  are  pious 
people  and  holy  fathers,  etc. ;  or  if  I  were  to  keep 
silence,  and  worship  them,  or  kiss  their  feet.  No, 
dear  brother,  the  right  thing  for  me  to  say  is:  I  am 
a  preacher,  who  must  have  teeth  in  his  head,  must 
bite  and  salt,  and  tell  them  the  truth;  and,  if  they 
will  not  hear,  I  must  excommunicate  them,  shut 
up  heaven  against  them,  consign  them  to  the  fire 
of  hell,  and  turn  them  over  to  the  devil,  in  God's 
name,  etc. 

Whosoever  now  has  this  oflBce,  to  rebuke,  to  re- 
vile, etc.,  let  him  do  it;  but  aside  from  the  oJBice, 
let  every  one  follow  this  teaching,  not  to  revile  or 
curse,  but  to  act  in  a  kind  and  friendly  manner, 
although  others  may  act  badly,  and  thus  divert  the 
punishing  from  yourself  and  turn  it  over  to  those 
whose  office  it  is.  For  the  evil  doer  will  be  apt  to 
find  his  judge  who  will  not  spare  him,  even  if  you 
do  not  avenge  yourself  or  seek  to  do  it.  For  God 
will  not  suffer  any  wrong  to  go  unpunished,  but 
will  himself  take  vengeance  upon  our  enemies,  and 
will  send  home  to  them  what  their  treatment  of  us 
has  merited;  as  he  himself  says:  Vengeance  is 
mine,  I  will  repay;  accordingly  St.  Paul  exhorts 
Christians,  Rom.  xii.  19:  "Avenge  not  yourselves, 
but  rather  give  place  unto  the  wrath  of  God;"  by 
which  words  he  not  only  teaches,  but  also  comforts, 


SERMON    ON   THE   MOUNT.  219 

as  if  he  would  say:  Do  not  assume  to  take  ven- 
geance upon  one  another,  to  curse  and  wish  evil  to 
each  other;  for  whosoever  does  you  harm  or  injury, 
he  is  interfering  with  an  office  that  is  not  his, 
assuming  to  punish  or  injure  you  without  orders, 
yes,  contrary  to  the  command  of  God.  If  now  you 
do  also  the  same,  then  you  interfere  with  the  office 
of  God,  and  sin  just  as  greatly  against  him,  as  he 
has  done  against  you. 

Therefore  restrain  your  fist,  and  give  place  to  his 
wrath  and  punishing,  and  let  him  attend  to  it,  who 
will  not  let  it  be  unavenged,  and  who  punishes 
more  severely  than  you  would  desire.  For  he  has 
not  assailed  you,  but  much  rather  God  himself, 
and  has  already  fallen  under  his  displeasure;  he 
cannot  escape  from  him,  as  no  one  has  ever  yet 
escaped  him.  Why  then  will  you  be  angry,  since 
God's  wrath,  which  is  immeasurably  greater  and 
more  severe  than  the  wrath  and  punishing  of 
the  whole  world,  has  already  fastened  upon  him, 
and  has  already  taken  greater  vengeance  than  you 
could  do;  and  besides,  he  has  not  done  you  the  tenth 
part  of  the  harm  that  he  has  done  to  God  ?  Why 
then  do  you  wish  to  curse  heavily  and  take  ven- 
geance, since  you  see  that  he  is  lying  under  this 
severe  condemnation,  so  that  you  should  rather 
have  pity  on  his  misery,  and  pray  for  him,  that  he 
may  escape  from  it  and  reform,  etc. 

And  to  confirm  and  impress  this  teaching  he  pre- 


220  LUTHER'S   COMMENTARY   ON   THE 

sents  two  examples:  first,  when  he  says:  That  ye 
may  be  the  children  of  yonr  Father  which  is  in 
heaven;  for  he  lets  his  snn  rise  on  the  evil  and  the 
good,  and  sends  rain  upon  the  just  and  upon  the 
unjust;  as  though  he  should  say:  If  you  want  to  be 
called  true  children  of  your  Father  in  heaven,  then 
let  his  example  move  you  so  that  you  also  live  and 
act  as  he  does.  He  causes  his  sun  to  rise  daily, 
and  sends  rain  both  upon  the  pious  and  the  evil. 
Here  he  has  in  a  few  words  included  all  the  earthly 
benefits  that  God  bestows  upon  the  world,  when  he 
mentions  these  two  things,  the  sun  and  rain.  For 
if  these,  or  even  one  of  them,  were  wanting,  the 
whole  world  would  long  since  have  become  waste, 
and  have  perished.  If  the  sun  did  not  daily  rise, 
one  could  never  work,  but  all  animals,  along  with 
all  trees,  vegetables  and  grass  would  perish  from 
frost.  Hence  the  sun  alone  conveys  the  blessing 
of  which  the  world  is  full,  and  which  it  cannot  pay 
for,  so  that  all,  both  animals  and  man,  can  seek 
their  nourishment,  and  it  bestows  also  heat  and 
warmth,  so  that  everything  remains  alive,  grows, 
increases,  and  does  not  perish.  In  short,  it  is  not 
possible  to  enumerate  what  benefits  God  bestows 
every  hour  and  moment  through  the  sun.  Yes, 
where  is  the  man  that  acknowledges  this,  or  is 
thankful  for  it  ? 

But,  although  God  gives,  produces  and  preserves 
everything  through  the  sun,  yet  we  must  have  the 


SERMON    ON   THE    MOUNT.  221 

rain  also.  For  if  the  sun  were  constantly  shining, 
everything  at  last  would  dry  up  and  pine  away  for 
heat,  and  no  fodder  or  grain  could  grow  for  man  or 
beast.  Therefore  he  has  tempered  it  with  the  rain, 
so  that  it  can  revive,  and  retain  its  moisture  and 
strength.  There  are  now  embraced  in  these  two 
the  four  things  that  belong  to  life,  which  the 
philosophers  call  the  pn'jnas  g'Ziah'/a^es^  cold,  \v*arm, 
dry  and  moist,  so  that  there  must  not  be  one  with- 
out the  other.  For  if  there  were  nothing  but  cold, 
or  again  nothing  but  heat,  there  could  be  no  life. 
Now  the  sun  brings  two  of  these,  heat  and  dryness; 
the  rain  also  brings  two,  so  that  it  is  cold  and 
moist.  Thus  God  gives  to  the  whole  world  daily 
most  abundantly  and  gratuitously,  to  his  enemies 
as  well  as  to  his  friends,  life,  with  all  that  is  needed 
for  its  use  and  advantage.  Yes,  he  causes  it  to  rain 
the  most  in  a  waste,  wild  forest  and  ocean,  where 
it  is  of  no  use  at  all,  and  gives  only  scant  showers 
where  pious  people  live.  Yes,  he  gives  the  best 
kingdoms,  countries,  people,  money  and  goods  to 
the  worst  scoundrels;  to  the  pious,  however,  hardly 
bread  enough  to  eat. 

Since  now  God  everywhere  in  the  wide  world 
displays  to  us  these  illustrations,  just  as  if  he 
wished  thereby  to  exhort  us  and  to  say  to  us:  If 
you  do  not  know  what  kind  of  a  person  1  am,  and_ 
how  I  am  doing  good  to  you,  ask  the  sun  and  moon 
and  rain  about  it,  and  everything  that  is  cold,  wet, 


222  LUTHER'S  COMMENTARY  OX   THE 

warm  or  dry;  then  you  will  see  not  only  innumer- 
able benefits  that  I  am  displaying  to  my  Christians, 
but  also  much  more  to  the  wicked,  who  show  me 
no  gratitude,  but  reward  me  by  persecuting  most 
shamefully  my  Son,  and  pious  Christians;  so,  that 
you  must  be  ashamed  to  look  at  the  sun,  that  is 
daily  proclaiming  this  to  you,  ashamed  even  to 
look  at  a  little  flower  or  the  leaf  of  a  tree.  For  it 
stands  written  upon  all  leaves  and  grass,  and  there 
is  no  little  bird,  yes,  no  trifling  fruit,  no  berry,  no 
little  grain,  so  minute  that  does  not  show  this  to 
you  and  say:  For  whom  do  I  yield  my  fruit  or 
berry?  For  the  vilest  miscreants  and  scoundrels 
upon  earth.  What  charge  do  you  then  bring 
against  yourself,  for  having  no  love  at  all  towards 
God,  or  benev^olence  toward  your  neighbor,  and  for 
not  showing  at  least  some  kindness  to  others,  since 
he  is  doing  you  so  much  good,  without  ceasing,  by 
means  of  all  his  creatures? 

Now  there  is  surely  no  man  upon  earth  who 
suffers  the  hundredth  part  as  much  from  bad  fellows 
as  He  must  daily  suffer,  not  alone  by  this,  that  men 
abuse  his  goods  and  all  his  creatures  for  purposes 
of  sin  and  shame;  but  much  more,  that  the  very 
ones  who  have  the  most  of  these  goods,  as  kings, 
lords  and  princes,  are  as  hostile  to  him  and  his 
word  as  to  the  devil  himself,  so  that  they  would 
gladly  destroy  it  at  once,  if  they  could;  they  rage 
and  storm  against  it  with  all  manner  of  abuse, 


SERMON    ON   THE    MOUNT.  223 

cursing,  reviling,  and  besides  with  actnal  violence, 
so  that  there  is  no  one  npon  earth  to  whom  more 
hatred  and  envy,  along  with  all  sorts  of  knavery 
and  trickery,  are  shown  than  to  his  Christians. 
Well,  this  is  what  he  has  to  endnre  daily  from  the 
whole  world;  yet  he  is  so  good,  and  daily  causes 
the  sun  to  shine,  and  lets  those  enjoy  his  blessings 
abundantly  who  rather  deserve  not  to  have  a  blade 
of  grass  or  a  moment  of  sunshine;  but  they  merit 
rather  that  he  should  rain  upon  them  incessantly 
notljing  but  hellish  fire,  and  hurl  upon  them  thun- 
derbolts, hail,  spears  and  bullets.  But  he  must  be 
called  a  very  good  Father  who  bestows  upon  such 
desperate  scoundrels  so  much  property,  land,  peo- 
ple, fruits  and  good  weather,  and  allows  them  to 
lord  it  in  every  way  over  his  domain,  so  that  sun 
and  moon  and  all  creatures  must  serve  them,  and 
allow  themselves  to  be  abused  in  the  interest  of  all 
their  caprice  and  wickedness  against  God.  If  now 
we  wish  to  be  children  of  this  Father,  we  ought 
to  let  these  striking  examples  move  us  to  live 
accordingly. 

The  other  illustration  is  taken  from  the  evil 
fellows  and  •  murderers  among  themselves.  They 
also  understand  the  art  of  clinging  together  and 
treating  each  other  well;  yes,  they  make  common 
cause  with  one  another,  and  yet  their  whole  aim  is 
to  injure  other  people,  to  rob  and  murder,  and  this 
alone  for  the  sake  of  temporal,  uncertain  advantage. 


224  LUTHER'S   COMMENTARY   ON   THE 

Therefore  you  ought  surely  to  be  ashamed  (he 
meaus  to  say),  who  are  called  Christiaus  and  God's 
children,  and  want  to  get  to  heaven,  and  have  such 
a  good,  faithful  Father,  who  promises  and  gives 
you  everything  good;  and  yet  you  are  no  better 
than  robbers  and  murderers,  and  are  like  all  bad 
fellows  upon  earth.  For  there  never  have  been 
any  so  bad  as  not  to  observe  kindness  and  friend- 
ship towards  one  another;  how  could  they  other- 
wise get  along?  For  even  the  devils  in  hell  cannot 
antagonize  each  other,  or  their  kingdom  would 
soon  be  destroyed;  as  Christ  himself  says. 

See,  now,  how  good  are  you,  if  you  are  friendly 
and  gracious  only  towards  your  friends  ?-  You  are 
just  about  as  good  as  thieves  and  rogues,  whores 
and  scoundrels,  yes,  as  the  devil  himself.  Yet  you 
act  loftily,  are  secure,  and  think  you  are  all  right, 
and  can  take  on  splendid  and  boastful  airs  as  if  you 
were  an  angel;  as  our  factious  spirits  now  boast  of 
the  great  love  that  they  have  for  each  other,  so 
that  one  must  see  from  this  that  the  Holy  Ghost  is 
with  them.  But  what  is  it  that  they  do  ?  They 
love  their  own  riotous  rabble;  along  with  that  the}' 
are  full  of  deadly  and  murderous  hatred  against  us, 
who  have  never  done  them  any  harm;  so  that  we 
can  see  very  well  what  sort  of  a  spirit  they  have, 
and  yet  they  can  very  well  boast  that  they  have  as 
much  love  as  scamps,  scoundrels  and  murderers,  as 
much    indeed    as   the   devils    towards  each   other. 


SERMON   ON   THE    MOUNT,  225 

After  this  fashion  no  man  upon  earth  would  be 
wicked.  For  there  is  no  one  so  desperately  bad 
that  he  does  not  need  to  have  somebody  for  a 
friend;  how  else  could  he  live  among  people,  if  he 
were  snarling  and  snapping  at  everybody  ?  If  now 
you  wanted  to  conclude  here:  He  loves  his  friends, 
therefore  he  is  good  and  holy;  then  you  must  make 
at  last  the  devil,  and  all  his,  good  and  pious. 

Therefore  Christ  here  means  to  conclude  against 
the  Pharisaic  saints,  that  what  they  teach  about 
love,  etc.,  is  all  knavery;  and  he  teaches  them  to 
turn  the  page  and  look  at  the  Scriptures  aright,  if 
they  want  to  be  the  people  of  God,  so  that  they 
might  see  and  show  love  towards  their  enemiesT 
Thereby  they  could  prove  that  they  had  a  true 
love,  and  were  God's  children,  as  he  shows  his  love 
to  enemies  and  the  ungrateful.  For  Moses  himself 
also  plainly  said  this,  as  in  Exod.  xxiii.  4,  5:  "If 
thou  meet  thine  enemy's  ox  or  his  ass  going  astray, 
thou  shalt  surely  bring  it  back  to  him  again;"  also, 
"  If  thou  see  the  ass  of  him  that  hateth  thee  lying 
under  his  burden,  thou  shalt  surely  help  him  up 
again,"  etc.  Here  they  should  have  found  that  they 
were  under  obligation  to  love  their  enemies,  if  they 
had  rightly  looked  at  the  text,  and  had  not  mere!)- 
glanced  at  it,  as  our  blind  teachers  skim  over  the 
surface  of  the  Scriptures.  For  since  he  here  com- 
mands them  to  restore  and  help  up  an  ass  or  an  ox 
that  belongs  to  an  enemy :  he  means  that  they 
is 


226  LUTHER'S   COMMENTARY   ON   THE 

should  so  much  the  more  do  it  wheu  the  euemy 
himself  is  in  danger  of  person,  property,  wife, 
child,  etc.;  and  it  amounts  to  this:  Thou  shall  not 
desire  thy  neighbor's  injury,  but  prevent  it,  and, 
if  thou  canst,  help  him  and  promote  his  advantage. 
Thereby  you  can  at  last  move  him,  and  by  kind- 
ness overcome  and  soften  him,  so  that  he  cannot 
but  love  you,  because  he  sees  and  experiences  noth- 
ing evil,  but  only  love  and  pure  goodness  in  your 
treatment  of  him. 

Thus  Christ  now  ends  this  chapter  with  this 
teaching  and  these  illustrations,  and  says:  There- 
fore be  ye  perfect,  as  your  Father  in  heaven  is  per- 
fect. Here  our  sophists  have  indulged  in  many 
dreams  about  perfection,  and  have  applied  every- 
thing to  their  orders  and  classes,  as  if  pastors  and 
monks  alone  were  in  the  state  of  perfection,  and 
one  higher  than  the  other:  the  bishops  higher  than 
the  others,  and  the  pope  the  highest  of  all.  In 
this  way  this  word  is  snatched  away  entirely  from 
the  ordinary  class  of  Christians,  as  if  they  could 
not  be  called  or  be  perfect.  But  you  hear  that 
Christ  is  not  here  talking  to  bishops,  monks  and 
nuns;  but  in  general  to  all  Christians  who  are  his 
disciples  and  who  wish  to  be  called  the  children  of 
God,  not  like  the  publicans  and  base  fellows,  such 
as  the  Pharisees  and  our  ecclesiastics  are. 

But  how  are  they  to  be  perfect?  Answer,  briefly, 
for  elsewhere  I  have  treated  of  it  more  fully:  We 


SERMON    ON    THE    MOUNT.  227 

are  not  to  be  or  become  perfect,  so  as  not  to  have 
any  sin,  as  they  dream  about  perfection;  but  to  be 
perfect  means,  here  and  everywhere  also  in  Scrip- 
ture, that  in  the  first  place  the  doctrine  [that  we 
hold]  be  entirely  correct  and,  perfect,  and  then  that 
the  life  also  be  directed  and  move  accordingly; 
as  here  this  doctrine  is  that  we  are  to  love  not  only 
those  who  do  good  to  us,  but  also  our  enemies. 
He  now  who  teaches  this,  and  lives  according  to 
this  teaching,  he  teaches  and  lives  perfectly. 

But  the  teaching  and  life  of  the  Jews  were  both 
imperfect  and  wrong,  for  they  taught  to  love  only 
their  friends,  and  they  also  lived  accordingly.  For 
that  is  a  partial  and  divided,  and  only  half  a  love. 
But  he  demands  a  whole,  round,  undivided  love, 
so  that  one  loves  and  benefits  his  enemy,  as  well  as 
his  friend.  Thus  I  am  called  a  real  perfect  man, 
one  who  has  and  holds  the  doctrine  in  its  entirety. 
If,  howpver,  the  life  does  not  fully  accord  with 
this,  as  indeed  it  cannot,  since  flesh  and  blood  con- 
stantly hinder,  that  does  not  detract  from  the  per- 
fection: only  so  that  we  strive  after  it,  and  daily 
move  forward  in  it,  in  such  a  way  that  the  spirit  is 
master  over  the  flesh,  and  holds  it  in  check,  keeps 
it  under  and  restrains  it,  so  that  it  does  not  have 
an  opportunity  to  act  contrary  to  this  teaching;  in 
such  a  way,  that  I  let  love  move  in  the  true  middle 
way,  uniformly  toward  everybody,  so  that  it  ex- 
cludes no  one.     Then  I  have  the  true  Christian  per- 


228  LUTHER'S   COMMENTARY   ON   THE 

fection,  that  holds  its  place  in  no  special  offices  or 
classes;  but  it  is  and  is  to  be  common  to  all  Chris- 
tians, and  forms  and  fashions  itself  according  to 
the  example  of  the  Heavenly  Father,  who  docs  not 
part  and  parcel  out  his  love  and  kind  deeds,  but 
lets  all  men  upon  earth  enjoy  them  alike,  through 
sun  and  rain,  none  excluded,  good  or  bad. 


THE  SIXTH  CHAPTER  OF  ST.  MATTHEW. 

V.  1-4.  Take  heed  that  you  do  not  you)-  aluis  before  men,  to  be 
seen  of  them:  otherwise  ye  have  no  reivard  of  your  Father 
which  is  in  heaven.  Therefore,  ivheti  thou  doest  thine  alms,  do 
not  sound  a  trumpet  before  thee,  as  the  hypocrites  do  in  the  syna- 
gogues and  in  the  streets,  that  they  may  have  ^lory  of  men. 
Verily  J  say  unto  you,  they  have  their  reward.  But  when  thou 
doest  alms,  let  not  thy  left  hand  know  what  thy  right  hand 
doeth  ;  that  thine  alms  may  be  in  secret,  and  thy  Father  which 
seeth  in  secret  himself  shall  reward  thee  openly. 

Hitherto  the  Lord  Christ  was  rebuking  the  false 
teachings  and  interpretations  of  Scripture,  by 
which  the  people  had  been  led  only  to  avoid  sin- 
ning with  the  fist,  the  heart  meanwhile  remaining 
internally  entirely  impure;  and  he  showed  and 
clearly  exhibited  the  true  meaning  of  the  Scrip- 
tures and  of  the  law.  Now  he  assails  their  way  of 
living,  after  denouncing  their  teaching,  and  re- 
bukes their  good  works,  and  shows  that  they  have 
nothing  good,  neither  in  doctrine  nor  works,  al- 
though  they  were  daily  teaching  and  doing  good 


SERMON    ON   THR    MOUNT.  229 

works,  as  holy  people,  so  that  they  were  regarded 
as  tihe  best  kernel  of  the  whole  Jewish  people,  and 
as  the  holiest  on  earth,  and  the  whole  world  had  to 
look  to  them  as  its  mirror  and  pattern,  according 
to  which  they  should  live:  as  we  have  hitherto 
known  how  to  look  for  the  true  doctrine  and  life 
nowhere  else  than  among  our  spiritual  pastors  and 
monks;  and  yet  these  are  now  rebuked  by  the  Gos- 
pel, so  that  every  one  sees  that  they  have  neither 
taught  nor  lived  aright,  but  have  misled  and  de- 
ceived themselves  and  the  people. 

Now  it  is  truly  a  mortifying  preaching  that  comes 
into  the  world  in  such  a  way  as  to  let  these  holy 
people  have  no  claim  to  anything  right  or  good; 
whereby  it  will  merit  to  be  opposed  and  not  toler- 
ated in  the  world.  But  the  Holy  Ghost  does  not 
shrink  on  this  account,  but  goes  on,  as  it  is  his  of- 
fice, wherever  he  comes,  to  rebuke  both ;  as  indeed 
both  need  to  be  rebuked.  For  this  is  true,  where 
the  teaching  is  not  right,  there  it  is  impossible  that 
the  life,  which  must  be  directed  and  controlled  by 
it,  should  be  right  and  good;  but  what  one  does  in 
accordance  with  it,  those  are  bye-paths  and  devia- 
tions, and  so  much  the  worse  because  at  the  same 
time  there  remains  the  semblance  and  the  notion 
that  it  is  the  true,  divine  teaching  which  points  and 
leads  towards  heaven,  and  the  works  have  the  name 
of  being  good,  and  yet  they  look  no  further  than  to 
the  fist:  as  they  supposed  it  was  enough,  and  well 


230  LUTHER'S   COMMENTARY   ON   THE    . 

done,  if  they  only  did  the  works,  gave  many  ahns, 
fasted  and  prayed,  no  matter  how  their  heart  stood 
towards  God;  and  besides  they  were  defiled  by  the 
shameful  trait  that-  they  were  doing  it  all  only  to 
be  seen  by  the  people  and  get  honor  and  glory  by 
it  from  the  people;  for  that  reason  Christ  here  re- 
bukes and  utterly  rejects  it. 

And  first  of  all  he  rebukes  their  alms,  which  is 
still  the  best  among  all  external  works.  For  it 
means  nothing  else  than  to  help  the  poor  and 
needy;  and  it  embraces  not  only  giving  a  piece  of 
bread  to  a  beggar  before  the  door,  but  all  sorts  of 
kind  deeds  and  all  s^ood  w'orks  done  to  a  neig^hbor. 
For  the  little  word  alms  is  taken  from  the  Greek 
word  ElerjiioavvT]^  which  means  mercy;  as  we  also  gen- 
erally call  them  works  of  mercy.  Whence  also  the 
Scriptures  praise  these  works  above  all  others,  even 
those  done  towards  God,  as  sacrificing,  praying,  etc. ; 
as  Christ  himself  says  through  the  prophet  Hosea: 
I  have  delight  in  mercy  and  not  in  sacrifice.  So 
also  in  Is.  Iviii,  he  finds  fault  with  their  grieving 
him  by  fasting  and  scourging  their  bodies,  and  de- 
mands these  works,  that  they  are  to  do  good  to  the 
poor,  to  feed  the  hungry,  to  clothe  the  naked,  etc. 
How  does  it  then  happen,  that  he  here  rebukes  the 
Pharisees  on  account  of  such  a  good  work  ?  An- 
swer: He  does  not  rebuke  the  work,  but  their  pur- 
pose and  aim  in  doing  it.  For  the  deed  would  be  in 
itself  good,  but  it  is  spoiled  by  their  smearing  their 


SERMON    ON    THE    MOUNT  23I 

filtli  over  it.,  because  they  seek  only  their  own  glory 
and  honor  before  the  people  by  it,  and  do  it  not  for 
the  sake  of  God  or  their  neighbor.  Therefore  he 
pronounces  a  short,  sharp  judgment,  that  all  such 
alms,  however  great,  many  and  costly  they  may  be, 
are- in  vain  and  of  no  account. 

But  who  believes  that  this  vice  and  fault  is  so 
common  in  the  world,  and  especially  in  the  case  of 
the  best,  and  how  few  there  are  of  those  who  with- 
out this  seeking  for  worldly  honor  or  favor  are  do- 
ins:  good  works?  Take  all  the  alms  given  in  the 
whole  papacy,  and  count  up  as  many  as  you  can 
find,  that  are  not  given  with  this  intention.  Yes, 
the  world  will  never  get  to  understand  what  it 
really  means  to  give  alms.  For  we  are  all. inclined 
that  way,  if  the  people  would  not  begin  to  praise 
us,  or  to  show  us  honor,  gratitude  or  favor,  every 
one  would  soon  draw  back  his  hand.  For  if  the 
pope  had  said  to  the  princes  and  founders  [of  mon- 
asteries, etc.]:  Gentlemen,  I  will  not  give  you  a 
penny  for  all  your  foundations  and  alms,  etc.,  what 
do  you  suppose  they  would  have  given  for  churches 
and  other  institutions?  They  would  not  have  had 
a  stone  hauled  or  laid  in  position;  as  we  now  see,  be- 
cause we  teach  correctly  and  exhort  to  these  works, 
so  that  we  are  to  give  for  God's  sake,  from  a  pure, 
simple  heart,  without  any  seeking  for  our  own 
honor  or  merit,  etc.,  now  nobody  wants  to  give  a 
cent.     But   hitherto,    when    they   had    praise  and 


232         Luther's  commentary  on  the 

lienor  for  doino-  it,  it  snowed  with  alms,  endow- 
ments and  wills;  and  yet  this  had  something-  to  do 
with  it,  that  men  believed  they  were  meriting 
heaven  thereby;  nevertheless,  that  was  not  the  real 
reason,  but  it  was  just  what  Christ  here  says,  that 
it  was  a  great  thing  in  the  e}-es  of  the  people,  and 
was  praised.  Otherwise  they  would  not  have  cared 
for  it,  so  as  to  do  it  for  the  sake  of  God  and  the 
kingdom  of  heaven. 

This  we  can  readily  understand  by  the  fact,  as 
said  above,  that  if  we  persuade  and  urge  the  peo- 
ple most  earnestly  to  perform  such  good  works, 
and  represent  it  in  the  most  attractive  way  that  we 
can,  as  something  heartily  pleasing  to  God,  along 
with  all  the  angels  in  heaven,  and  that  God  will 
reward  it  a  hundred  fold:  still  nobody  will  touch 
it.  What  is  the  defect  in  our  plea?  Simply  this, 
that  one  is  no  longer  to  get  for  it  praise  and  honor, 
gratitude  and  praise  before  the  world.  Because  the 
head  is  cut  off,  the  body  will  not  follow  au)-  more. 
But  if  the  head  were  to  become  alive  again,  then 
things  would  soon  move  on  again  as  they  used  to 
do,  when  this  was  the  way  it  went.  If  a  rich 
prince  gave  so  much  to  a  monastery,  then  they  all 
came  and  said:  Deo gratias!  and  they  promised  to 
merit  it  [God's  favor]  with  their  prayers  and  divine 
worship.  That  had  to  be  proclaimed  in  all  pulpits, 
and  all  the  world  had  to  say:  O,  that  is  a  splendid 
deed  !     That  is  the  way  it  was  done  everywhere  in 


SERMON   ON   THK   MOUNT.  233 

all  the  papacy;  although  there  may  have  been  a 
few  whom  God  found  honest.  See,  this  is  a  sure 
indication  that  this  was  done  only  so  as  to  merit 
thereby  gratitude,  honor  and  praise. 

In  addition  to  this  you  have  also  this  evidence, 
that  these  saints  soon  become  angry  and  withhold 
their  gifts,  if  they  experience  ingratitude  or  con- 
tempt. For  if  they  did  not  do  it  for  the  reason 
mentioned,  they  would  not  become  angry  at  this, 
or  for  that  reason  cease,  but  they  would  continue 
and  say:  I  did  not  begin  it  for  that  purpose,  and 
for  this  reason  I  will  not  cease;  but  for  God's  honor 
and  pleasure  I  will  do  it,  even  though  no  one  gives 
me  a  good  word  for  it.  But  if  }'ou  come  scratch- 
ing along  after  this  fashion:  I  have  done  so  much 
for  him,  and  it  is  forgotten  already,  and  there's  no 
gratitude  in  the  people,  etc.,  I  would  gladly  take 
out  my  heart  and  give  it  to  some  one;  but  since  I 
see  that  it  has  to  be  lost,  and  he  shows  himself  so 
ungrateful,  and  all  my  labor  and  trouble  go  for 
nothing,  I'll  let  him  have  hell  fire  before  I  give 
him  a  cent  or  a  crust  of  bread;  see,  there  the  scamp 
peeps  out,  and  you  show  by  your  own  words  why 
you  are  doing  it,  namely,  that  people  are  to  worship 
and  celebrate  you,  and  honor  you  as  a  god;  as  we 
now  see  in  the  case  of  some  great  miserly  bishops, 
how  they  can  rage  and  scold,  if  one  is  not  always 
thanking  them,  or  saying  what  they  like  to  hear, 
so  that  they  even  insult  princes  and  lords  with  it, 
and  want  to  blame  everybody. 


2.34  LUTHER'S   COMMENTARY   ON   THE 

See,  this  is  the  shameful  perversion  of  good 
works,  and  the  coimiion  fault  in  all  the  world,  that 
nobody  does  anything  good  without  such  a  design. 
For  the  world  cannot  get  out  of  the  crazy  notion, 
nor  tolerate  and  overcome  ingratitude.  That  is 
where  the  monks  come  from,  who  ran  off  into  the 
wilderness,  because  they  were  too  weak  to  endure 
this,  that  they  should  be  in  the  world,  help  and  do 
good  to  everybody,  and  get  as  their  reward  nothing 
but  contempt,  harm,  disgrace  and  ingratitude. 
But  what  devil  tells  you  to  do  a  good  work  with 
the  expectation  of  meriting  the  honor  and  favor  of 
the  world,  which  is  uncertain  and  can  soon  fall 
away  and  be  changed,  and  not  to  have  a  better  ob- 
ject in  view,  namely  God,  for  then  it  cannot  be 
lost,  as  he  will  richly  repay  you,  both  now  and 
hereafter?  And  you  are  served  exactly  right;  since 
vou  are  such  a  rogue,  and  aim  at  nothing  else  than 
to  be  worshipped  by  the  people,  and  make  a  god 
of  yourself;  he  can  ver}-  well  let  the  world  and  the 
devil  deal  with  you,  so  as  to  take  your  godhead 
from  you  and  throw  it  into  the  dirt,  where  it  ought 
to  lie.  For,  as  you  try  to  sit  on  God's  throne  and 
appropriate  the  honor  that  belongs  to  him,  he  very 
properly  hurls  you  down  again,  so  that  complete 
disgrace  is  all  the  thanks  you  get  for  the  stolen 
honor. 

Therefore,  it  is  a  miserable  business,  as  to  the 
world  [in  its  relation  to  alms-giving]:  whethefit  is 


SERMON    ON    THE    MOUNT.  235 

professedly  pious  or  wicked,  in  either  case  it  is 
worthless.  For  it  will  either  be  an  open  devil, 
with  evil  works;  or  it  will  be  God  himself,  with 
good  works.  It  is  intolerable,  in  either  case. 
Therefore  no  one  can  do  a  good  work  unless  he  is  a 
Christian.  For  if  he  does  it  as  a  man,  then  he 
does  it  not  for  the  honor  of  God,  but  of  himself  and 
for  his  own  benefit;  or,  if  he  pretends  it  is  for 
God's  honor,  this  is  a  malodorous  lie. 

Thus  Christ  now  means  to  teach  how  one  is 
rightly  to  give  alms,  and  says:  If  thou  givest  alms, 
do  not  have  a  trumpet  sounded  before  thee,  and 
have  it  loudly  reported,  so  that  a  whole  town  must 
know  it  and  talk  about  it;  just  as  among  us,  when 
a  charitable  distribution  is  made,  all  the  bells  are 
rung;  but,  if  you  give  alms,  do  it  so  that  your  left 
hand  does  not  know  what  your  right  hand  does. 
That  is  just  what  St.  Paul  says  in  Rom.  xii.  8  and 
elsewhere:  He  that  giveth,  let  him  do  it  with  sim- 
plicity. But  to  give  with  simplicity  means  that 
one  does  not  seek  thereby  his  own  honor,  favor, 
gratitude,  or  reward,  and  is  not  influenced  by  any 
one,  whether  he  be  unthankful  or  not;  but  he  gives 
away  freely  what  he  wishes  to  give;  just  as  God 
gives  daily,  and  causes  his  sun  to  shine,  regardless 
of  the  thankful  or  unthankful,  just  as  if  he  saw  no- 
body. That  is  a  simple  heart  and  intention,  which 
neither  seeks  nor  desires  anything  else  than  only 
God's  will  and  honor. 


236  LUTHER'S   COMMENTARY   ON   THE 

These  simple  alms  we  do  not  find  among  the 
worldly.  For  their  giving  is  of  snch  a  character, 
that  the  right  hand  gives,  but  the  left  hand  takes 
That  is  called — givers,  takers — as  the  children 
mockingly  call  each  other;  yes,  given  in  such  a 
way  that  one  takes  ten  times  as  much  in  place  of 
what  he  gives,  as,  where  one  gives  a  drop  of  water 
and  takes  a  cask  of  wine.  For  the  world  gives  in 
such  a  way  that  it  will  have  the  honor  that  is  im- 
measurably greater  than  all  money  and  property, 
and  buys  thee  with  a  trifle,  so  that  it  may  have  in 
thee  a  perpetual  captive,  with  body  and  life,  and 
whatever  thou  hast,  yes,  and  God  himself  besides. 

Therefore  says  Christ:  If  thou  givest  alms  with 
the  right  hand,  take  care  that  thou  dost  not  seek  to 
take  more  with  thy  left  hand;  but  hold  it  behind 
thee,  and  do  not  let  it  know  anything  about  it;  so 
that  it  means  given  with  simplicity,  and  not  taken, 
or  given  in  such  a  way  that  one  must  owe  thee  ten 
times  as  much,  and  celebrate  and  worship  thee  as 
an  idol;  as  our  young  squires  now  do — if  they  have 
served  some  with  a  ducat  or  two,  they  want  to  have 
him  so  bought  and  under  sucli  obligations  to  them, 
that  he  must  let  everything  be  gold  that  they  say 
and  do,  and  dare  not  say  a  word  to  them  except 
what  they  like  to  hear.  My  good  friend,  if  you 
can  sell  your  bits  at  that  rate,  you  are  not  a  poor 
tradesman,  by  any  means. 

Therefore   let   every  one   know   how    to    guard 


SRRMON    ON    THE    MOUNT.  237 

against  this  vice,  and  watch  himself  closely  that  he 
be  not  also  found  among  these.  For  there  are  but 
few  people  that  are  aware  of  it,  and  it  deceives  also 
even  those  who  suppose  they  are  very  pious  and 
full  of  good  works,  and  are  yet  in  this  way  twice  as 
bad  as  others;  thus  God  is  specially  hostile  to  this 
vice,  and  can  less  endure  it  than  that  one  should 
openly  rob  his  neighbor  and  do  him  wrong,  than  to 
give  in  this  way,  and  so  shamefully  spoil  the  good 
work,  so  that  you  make  of  yourself  an  idol,  and 
you  more  securely  bind  and  hold  your  neighbor 
than  any  one  else.  But  that  is  the  way  it  goes; 
where  the  true  doctrine  lies  prostrate,  and  yet 
everybody  professes  great  piety,  there  these  good 
works  follow,  that  have  nothing  but  a  vain  show, 
and  do  twice  as  much  harm  as  open  evil  works. 

But  some  one  may  say:  What  is  to  come  of  it, 
that  lie  says  that  alms  are  to  be  secret?  Is  it  ob- 
jectionable for  one  to  let  it  be  proclaimed  and 
shown  to  those  who  are  to  take  and  receive  it? 
Answer:  No;  you  must  see  what  Christ  has  in 
view,  for  he  is  looking  at  the  heart  and  intention, 
namely,  if  it  is  given  or  bestowed  so  that  honor  and 
glory  are  sought  by  it,  then  it  is  of  no  value  before 
God,  although  many  poor  may  thereby  be  helped. 
But  to  give  alms  in  secret  means  where  the  heart 
does  not  expose  itself,  or  seek  honor  and  name  from 
it;  but  is  so  disposed  that  it  gives  away  freely, 
without  regarding  whether  it  may  have  any  show 


238  LUTHER'S   COMMENTARY   ON   THE 

or  praise  before  the  people;  yes,  if  besides  it  is  de- 
spised and  abused  by  everybody,  thus  it  is  called 
secret  and  done  alone  before  God,  even  though  it 
takes  place  openly  before  all  the  world.  For  it  is 
covered  over  by  this  simplicity  of  the  heart  that  does 
not  inquire  or  care  about  the  issue,  let  God  decide, 
let  come  from  it  gratitude  or  ingratitude,  good  or 
evil.  For  thus  I  do  not  see  it,  though  others  may 
see  it;  thus  I  and  others  in  our  preacher's  office 
must  do,  so  that  we  do  not  concern  ourselves 
whether  we  thereby  please  the  people  or  not;  yes, 
must  rather  expect  for  it  contempt,  ingratitude, 
persecution,  and  all  sorts  of  misfortune.  For  every 
good  work  must  expect  this,  and  by  it  be  tried  and 
proved,  that  it  may  endure  and  be  found  upright; 
which  is  not  the  case  with  the  other  hypocritical 
sham  work. 

In  short,  he  who  means  to  be  a  Christian  must 
not  want  to  do,  or  omit  any  good  work,  out  of  re- 
gard for  others,  but  only  in  order  to  serve  God  with 
his  office,  calling,  money,  goods,  or  whatever  he 
has  or  can  do,  and  honor  him  so  far  as  he  can,  al- 
though he  may  never  merit  any  thanks  thereby 
upon  earth.  For  it  is  also  impossible  that  a  pious 
man  should  be  here  rewarded  for  the  very  smallest 
work  that  he  does,  even  if  he  were  crowned  with 
gold  and  received  a  whole  kingdom.  Therefore 
he  should  look  for  nothing  more  than  getting  his 
bread  and  butter  for  it,  and  expect  no  reward  from 


SERMON   ON   THE    MOUNT.  239 

the  world,  that  is  not  worthy  to  recompense  a  good 
work,  or  indeed  to  recognize  and  honor  a  real 
Christian;  and  if  it  even  knows  him,  it  is  not  so 
good  as  to  thank  him.  Because,  therefore,  it  is 
not  undertaken  out  of  regard  for  the  world,  it 
ought  not  to  be  omitted  on  its  account;  but  it 
should  be  commended  to  God,  who  will  abundantly 
reward  it;  not  secretly,  but  openly,  befoie  the 
whole  world  and  all  angels. 

If  we  do  not  so  understand  and  feel  in  this  mat- 
ter, we  cannot  perform  any  really  good  work;  but 
we  become  impatient,  discontented,  and  allow  our- 
selves to  be  overcome  by  the  shameful  ingratitude 
of  the  world,  so  that  thereby  this  good  work  is 
ruined  and  lost;  and  it  then  appears  that  we  meant 
to  do  it  not  for  God's  sake,  but  for  the  sake  of  the 
people.  And  as  for  myself,  I  would  long  ago  have 
given  the  world  its  walking-papers  and  let  it  go  to 
the  devil,  rather  than  let  it  hear  a  word  from  me. 
But  it  is  no  concern  of  hers,  but  of  our  dear  Father 
in  heaven;  out  of  love  for  him,  and  for  his  praise 
and  honor,  we  will  preach  and  do  good,  because 
all  else  in  the  world  is  hostile  to  him  and  most 
shamefully  despises  and  reviles  him,  and  does  all 
it  can  to  oppose  and  vex  him;  and  we  take  our 
comfort  from  the  fact  that  he  yet  lives  if  all  the 
world  perishes;  and  because  he  has  declared  and 
promised  that  he  will  properly  recompense  and  re- 
ward it,  he  surely  will  not  lie  to  us.     Then  try  it, 


240  LUTHER'S   COMMENTARY   OX    THE 

and  you  will  find  that  it  will  not  fail  \-ou.  This, 
at  first,  in  a  general  way,  is  what  we  have  to  say 
in  regard  to  almsgiving  and  all  other  good  works, 
how  a  Christian  is  to  be  disposed  in  heart  in  regard 
to  them,  etc. 

y.  5,  6.  And  'cvhc7i  thou  prayest,  thou  shalt  not  be  as  the 
hypocrites  are;  for  they  love  to  pray  standing  in  the  synagogues 
and  in  the  corners  of  the  streets,  that  they  may  be  seen  of  men. 
Verily  I  say  unto  you,  they  have  their  reward.  But  thou,  when 
thou  prayest,  enter  into  thy  closet,  and  when  thou  hast  shut  thy 
door,  pray  to  thy  Father  which  is  in  secret;  and  thy  Father 
which  seeth  in  secret  shall  reward  thee  openly. 

Along  with  almsgiving,  or  doing  good  to  our 
neighbor,  it  is  also  our  Christian  duty  to  pray. 
For,  just  as  the  necessities  of  the  present  life  demand 
that  we  do  good  to  our  neighbor  and  sympathize 
with  him  in  his  need  (for  that  is  why  we  live  to- 
gether upon  earth,  so  that  one  may  serve  and  help 
the  other);  so,  because  we  are  daily  exposed  in  this 
life  to  all  manner  of  danger  and  need,  that  we  can- 
not avoid  or  turn  aside,  we  must  also  ever  call  upon 
God  and  seek  for  help,  both  for  ourselves  and  every 
one  else. 

But  as  proper  almsgiving  is  a  rare  thing  in  the 
world,  not  only  because  of  the  common  robbing 
and  stealing  that  abound  in  the  world,  as  no  one 
does  good  to  his  neighbor,  and  everybody  scratches 
on  his  own  dung-pile,  and  does  not  ask  how  his 
neighbor  gets  along;  but  also  because  if  they  do  a 
good    deed,   they    seek    only    their  own  interests 


SERMON    ON    THE    MOUNT.  24 1 

thereby;  so  that  thus  the  world  is  nothing  else  than 
a  set  of  robbers  and  thieve's,  both  on  the  right  and 
left,  both  bodily  and  spiritually,  both  in  bad  works 
and  good;  just  so  now  is  praying  a  rare  thing,  that 
no  one  does  but  Christians,  and  yet  it  was  such  a 
common  thing  in  the  world,  especially  among  the 
Jews,  as  Christ  here  shows,  in  synagogues  and  at 
the  corners  of  the  streets,  and  now  in  so  many 
churches,  monasteries,  nunneries,  etc.,  muttering 
and  bawling  day  and  night  with  singing  and  read- 
ing, so  that  the  world  is  everywhere  full  of  it,  and 
there  is  no  lack  of  this  work,  and  yet  taken  alto- 
gether it  is  not  worth  a  cent. 

For  since  Christ  here  rebukes  and  rejects  all  their 
praying,  who  were  nevertheless  so  diligently  prac- 
ticing it,  only  that  they  might  be  seen  of  men  and 
get  glory;  how  much  more  is  the  praying  of  our 
ecclesiastics  to  be  condemned,  who  seek  nothing 
/else  thereby  than  that  they  may  fill  their  bellies, 
*  and  not  one  of  them  would  say  Oi  pater  noster  if  he 
did  not  get  pay  for  it.  And  when  they  have  done 
their  best,  they  have  mumbled  over  a  bag-full  of 
words,  or  intoned  them,  without  heart,  sense  or 
faith,  just  like  bells  or  organs;  they  have  gotten 
thereby  the  honor  and  glory  of  being  the  only  ones 
that  pray;  but  that  the  others,  as  occupied  with 
worldly  affairs,  cannot  pray  or  serve  God,  and  they 
must  pray  in  our  stead,  so  that  we  may  make  lords 
of  them  by  our  money  and  00  Is. 
16 


242  LUTHER'S   COMMENTARY   ON   THE 

But  how  necessary  prayer  is,  is  not  to  be  told 
here;  we  ought  indeed  ourselves  to  feel  this,  since 
we  live  in  flesh  and  blood  that  are  full  of  all  sorts 
of  evil  tendencies;  besides,  we  have  the  world 
around  us  and  against  us,  that  causes  us  much 
misery  and  affliction,  and  manifold  trouble;  and 
in  addition  the  devil  is  everywhere  around  us,  who 
originates  innumerable  sects,  parties  and  heresies, 
and  drives  us  to  unbelief,  despair,  etc.,  so  that 
there  is  no  end  to  this,  and  we  have  no  rest,  be- 
cause we  are  surrounded  by  these  enemies  who  do 
not  cease  until  they  have  stricken  us  down,  for  we 
as  single  poor  men  are  much  too  weak  for  so  many 
enemies.  Therefore  God  says  in  the  prophet  Zecha- 
riah  xii.  lo,  that  he  will  give"  to  his  own  "the 
spirit  of  grace  and  of  supplication,"  wherewith 
they  may  be  sustained  during  their  present  expo- 
sure, and  guard  and  defend  themselves  against  the 
evil,  harmful  spirit.  Therefore  it  is  the  special 
work  of  Christians,  who  have  the  Spirit  of  God, 
that  they  be  not  weary  and  idle,  but  pray  without 
ceasing,  as  Christ  elsewhere  teaches. 

But  now  comes  the  test,  that  it  be  a  genuine 
prayer  and  not  a  hypocritical  one,  as  theirs  was, 
and  ours  has  hitherto  been.  Therefore  Christ  be- 
gins by  teaching  them  how  to  pray  aright,  and 
shows  how  they  are  to  go  about  it,  namely,  that 
they  should  not  stand  and  pray  openly  upon  the 
streets,  but  should   pray  at  home,  alone,  in   their 


SERMON   ON   THE   MOUNT.  243 

chamber,  in  secret,  etc. :  that  is,  that  they  should 
first  of  all  lay  aside  the  false  desire  to  pray  for  the 
sake  of  the  appearance  and  reputation,  or  anything 
of  that  kind.  Not  that  we  are  forbidden  to  pray 
upon  the  street  or  openly;  for  a  Christian  is  not 
bound  to  any  place,  and  may  pray  anywhere,  upon 
the  street,  in  the  field,  or  in  church;  but  merely, 
that  it  must  not  be  done  with  reference  to  the  peo- 
ple, to  get  honor  and  profit  from  it,  just  as  he  for- 
bids sounding  a  trumpet  or  bells  at  alms-giving — 
not  for  that  reason,  but  he  rebukes  the  addition 
and  the  false  motive  with  these  words:  that  they 
may  be  seen  of  men. 

Thus  it  is  also  not  commanded  as  necessary  that 
we  must  go  into  a  closet  and  shut  the  door;  al- 
though it  is  suitable  for  one  to  be  alone  when  he 
wishes  to  pray,  as  he  can  pour  out  his  prayer  to 
God  free  and  unhindered,  and  use  words  and  ges- 
tures that  he  could  not  in  the  presence  of  others. 
For  although  prayer  can  take  place  in  the  heart 
without  any  word  or  outward  indication,  yet  this 
helps  to  stir  up  and  enkindle  the  spirit;  but  the 
heart  should,  aside  from  this,  be  praying  almost 
without  intermission.  For  a  Christian  (as  above 
said)  has  the  spirit  of  supplication  always  present 
within  him,  so  that  his  heart  is  perpetually  en- 
gaged in  supplication  and  prayer  to  God,  whether 
he  is  eating,  drinking,  laboring,  etc.  For  his 
whole  life  is  devoted   to  the  dissemination  of  the 


244         Luther's  commentary  on  the 

name,  honor,  and  kingdom  of  God,  so  that  what- 
ever he  does  ninst  contribute  to  this. 

But  yet  (I  say)  in  addition  to  this  we  must  also 
pray  ontwartily;  both  individually,  that  each  per- 
son use  a  benediction  or  a  Lord's  Prayer,  or  the 
Creed,  or  a  psalm,  in  the  morning,  in  the  evening, 
at  table,  and  when  he  has  time,  and  collectively, 
when  they  come  together,  handle  the  word  of  God, 
and  thereupon  thank  him  and  call  upon  him  in  view 
of  the  common  need.  This  has  to  be  done  openly, 
and  time  and  place  are  set  apart  for  this  purpose, 
when  the  people  assemble;  this  is  a  precious  method 
of  prayer,  and  a  strong  defence  against  the  devil 
and  his  wiles,  for  then  the  whole  Christian  com- 
munity combines  with  one  accord,  and  the  more 
earnest  the  effort,  the  sooner  the  prayer  is  heard, 
and  the  more  efficient  it  is:  as  it  is  even  now  doing 
much  good,  averting  and  hindering  many  artifices 
of  the  devil,  that  he  would  otherwise  employ 
through  his  agents,  so  that  surely  what  is  now  left 
secure,  both  in  ecclesiastical  and  secular  affairs,  is 
preserved  through  prayer. 

But  what  are  the  needful  elements  and  character- 
istics for  constituting  a  real  prayer,  I  have  often 
elsewhere  said  and  treated  of,  namely,  to  repeat  in 
a  word,  that  we  are  urged  to  it,  first,  by  the  com- 
mand of  God,  who  has  strictly  enjoined  it  upon  us 
to  pray;  then,  his  promise,  in  which  he  assures 
that  he  will  hear  us;  thirdly,  our  contemplation  of 


SERMON   ON   THE   MOUNT.  245 

our  need  and  misery,  which  so  oppresses  and  bur- 
dens us  that  we  greatly  need  to  carry  this  straight 
to  God,  and  pour  it  out  before  him,  as  he  has  com- 
manded; fourthly,  that  we  upon  this  word  and 
promise  of  God  pray  with  true  faith,  in  full  confi- 
dence that  he  will  hear  and  help  us;  and  all  this 
in  the  name  of  Christ,  through  whom  our  prayer 
is  acceptable  to  the  Father,  and  for  whose  sake  he 
gives  us  every  grace  and  blessing. 

This  Christ  shows  also  here  with  the  word:  Pray 
to  thy  Father  in  secret,  etc.,  and  afterwards  more 
distinctly,  where  he  says:  Our  Father  who  art  in 
heaven,  etc.  For  this  amounts  to  sa5nng  that  our 
prayer  is  to  be  addressed  to  God  as  to  our  gracious, 
kind  Father,  not  as  to  a  tyrant  or  angry  judge,  etc. 
Now  no  one  can  do  that  unless  he  has  the  word  of 
God,  that  he  wishes  to  have  us  call  him  Father, 
and  that  as  a  Father  he  has  promised  to  hear  and 
help  us,  and  that  he  have  this  faith  in  his  heart, 
so  that  he  cheerfully  dare  call  God  his  Father,  and 
pray  with  hearty  confidence,  and  rely  upon  this 
prayer,  as  assuredly  heard,  and  await  help. 

But  there  were  none  of  these  elements  in  that 
Pharisaic  prayer,  for  they  thought  no  further  than 
how  the  work  was  to  be  done,  so  that  they  might 
be  looked  upon  as  holy  people,  who  like  to  pray; 
or  like  our  monks  and  priests,  so  that  they  may 
fill  their  belly  by  it.  Yes,  they  are  so  far  from 
holding  that  they  ought  to  pray  with  such  faith, 


246  LUTHER'S   COMMENTARY   ON    THE 

that  they  have  regarded  it  as  a  folly  and  presump- 
tion that  one  should  congratulate  himself  upon  the 
certainty  that  his  prayer  is  acceptable  to  God  and 
heard  by  him;  and  thus,  although  they  prayed, 
they  counted  everything  as  a  pure  venture,  and 
thereby  grievously  angered  God  by  unbelief  and 
abuse  of  his  name,  against  the  first  and  second 
commandments. 

Therefore  learn  here  that  no  true  prayer  can  be 
offered  without  this  faith.  Do  you,  however,  feel 
weak  and  timid?  for  flesh  and  blood  always  hinder 
faith,  as  if  you  were  not  worthy  or  fit  and  in  earn- 
est to  pray;  or  do  you  doubt  whether  God  has 
heard  you,  because  you  are  a  sinner?  then  cling  to 
the  word  and  say:  Though  I  am  a  sinner  and  un- 
worthy, yet  I  have  the  command  of  God,  that  tells 
me  to  pray,  and  his  promise  that  he  will  graciously 
hear  me,  not  because  of  my  worthiness,  but  for  the 
sake  of  the  Lord  Christ.  By  this  means  3'^ou  can 
drive  away  the  thoughts  and  doubts,  and  cheer- 
fully kneel  down  and  pray,  not  regarding  your 
worthiness  or  unworthiness,  but  your  need  and  his 
word  upon  which  he  tells  you  to  build;  especially 
since  he  has  placed  before  you  and  put  into  your 
mouth  the  words  how  and  what  you  are  to  pray  for 
(as  follows),  so  that  you  joyously  send  up  these 
prayers  through  him,  and  can  lay  them  in  his 
'bosom,  that  he  may  lay  them  by  his  own  worthi- 
ness before  the  Father. 


SERMON    ON    THE    MOUNT.  247 

V.  7-13.  But  when  ye  pray,  use  not  vain  repetitions,  as  the 
heathen  do :  for  they  think  they  shall  be  heard  for  their  much 
speaking.  Be  not  ye  therefore  like  unto  them :  for  your  Father 
knoweih  what  things  ye  have  need  of  before  ye  ask  hint.  Ajter 
this  manner  therefore  pray  ye :  Our  Father  which  art  in  heaven, 
Halloiued  be  thy  name.  Thy  kingdom  come.  Thy  will  be  done 
in  earth,  as  it  is  in  heaven.  Give  us  this  day  our  daily  bread. 
And  forgive  us  our  debts,  as  we  forgive  our  debtors  ;  And  lead 
us  not  into  temptation,  but  deliver  us  from,  evil :  For  thine  is 
the  kingdom,  and  the  power,  and  the  glory,  for  ever.     Amen. 

He  rebuked  above  their  wrong  intention  iii 
prayer,  as  they  sought  their  own  honor  and  profit 
among  the  people  even  in  doing  that  which  was  di- 
rected to  God  alone,  calling  upon  him  and  beseech- 
ing him  for  help  in  our  need  and  temptation. 
Here  he  is  rebuking  this  perversion  of  prayer,  that 
they  suppose  it  is  praying  if  one  uses  many  words 
and  vain  repetitions,  and  he  calls  it  a  heathenish 
method,  a  trifling  useless  prattle,  as  of  those  who 
suppose  they  will  otherwise  not  be  heard.  For  he 
saw  very  well  that  this  would  be  the  case,  and  that 
such  an  abuse  would  continue  in  Christendom,  as 
it  existed  among  them  already  at  that  time,  so  that 
prayer  would  be  made  a  mere  work,  that  would  be 
valued  in  proportion  to  its  size  and  length,  as  if 
thereby  it  were  admirably  done,  and  thus  instead 
of  a  true  prayer  there  was  a  mere  prattle  and  bali)- 
bling,  of  which  the  heart  knew  nothing. 

Thus,  as  we  see,  it  was  carried  on  in  monasteries, 
nunneries  and  the  whole  ecclesiastical  crowd,  that 
seem  to  have  had  nothingf  else  to  do  in  their  call- 


248  LUTHER'S   COMMENTARY   OX    THE 

ing  than  to  weary  themselves  daily  so  many  hours, 
and  at  night  besides,  with  singing  and  reading 
their  Horas;  and  the  more  of  this  they  could  do, 
the  holier  and  greater  worship  they  called  it..  And 
yet  among  them  all  there  was  not  one  that  uttered 
a  real  prayer  from  his  heart:  but  they  were  all  filled 
with  the  heathenish  notion  that  one  must  tire  God 
and  one's  self  with  crying  and  muttering,  as  if  he 
neither  could  nor  would  otlierwise  hear;  and  they 
have  thereby  accomplished  nothing  else  than  to 
waste  their  time  and  punish  themselves  like  asses, 
with  their  praying. 

Therefore  they  have  themselves  said  that  there  is 
no  harder  work  than  to  pray;  and  that  is  in  fact 
true,  if  you  aim  to  make  a  work  or  labor  out  of 
your  praying,  imposing  upon  your  bod\-  to  read  or 
sing  so  many  hours  continuously,  so  that  any  day 
laborer  would  rather  choose  to  thresh  for  a  whole 
day,  than  only  to  move  his  mouth  for  two  or  three 
hours  one  after  another,  or  look  straight  into  a 
book.  In  short  their  prayer  was  not  a  sighing  or 
desire  of  the  heart,  but  a  mere  force-work  of  the 
mouth  or  tongue:  so  that  if  a  monk  has  been  read- 
ing or  muttering  his  Horas  for  forty  years,  he  has 
not  prayed  from  his  heart  for  an  hour  during  all 
that  time.  For  they  never  think  of  presenting 
their  wants  before  God  in  their  prayers,  but  they 
think  only  that  they  must  do  it,  and  God  must  re- 
gard this  trouble  and  toil. 


SERMON   ON   THE   MOUNT-  249 

But  the  Christian's  prayer,  which  is  offered  in 
faith  upon  the  promise  of  God,  and  presents  before 
him  from  the  heart  its  need,  that  is  easy,  and  oc- 
casions no  labor.  For  faith  soon  tells  what  it  wants, 
yes,  with  a  sigh  that  the  heart  utters  and  that  can- 
not be  reached  or  uttered  in  words,  as  Paul  says. 
The  Christian  prays,  and  because  he  knows  that 
God  hears  him,  he  does  not  need  to  prate  everlast- 
ingly. Thus  the  saints  in  the  Scriptures  prayed, 
as  Blijah,  Elisha,  David  and  others,  with  short,  but 
strong  and  powerful  words;  as  we  see  in  the  Psalms, 
in  which  there  is  hardly  one  that  has  a  prayer  of 
more  than  five  or  six  verses.  Therefore  the  old 
fathers  have  very  properly  said,  there  is  no  use  in 
many,  long  prayers,  but  they  praise  the  short  ejacu- 
latory  prayers,  in  which  one  lifts  a  sigh  heaven- 
ward with  a  word  or  two;  which  one  can  do  very 
often  when  he  is  reading,  writing,  or  doing  some 
other  work. 

But  the  others,  who  make  only  a  huge  labor  out 
of  it,  can  never  pray  with  satisfaction  or  with  de- 
votion, but  they  are  glad  when  they  are  through 
with  their  babbling;  for  it  must  be  so,  if  one  prays 
without  faith  and  with  no  feeling  of  need,  thus 
there  can  be  no  heart  in  it:  but  if  the  heart  is  not 
in  it,  and  the  body  is  to  do  the  work,  then  it  be- 
comes difficult  and  vexatious;  as  we  see  also  in  sec- 
ular labor:  he  who  does  anything  unwillingly,  how 
difiicult  and  disagreeable  it  is;  but  on  the  contrary, 


250         luthkr's  commentary  on  the 

if  the  heart  is  cheerful  and  willing,  then  it  takes  no 
notice  of  the  work.  So  also  it  is  here;  if  one  is 
in  earnest  about  it,  and  takes  pleasure  in  prayer, 
then  he  neither  knows  nor  feels  any  labor  or  trouble, 
but  looks  only  at  his  need,  and  has  finished  singing 
or  praying  the  words  before  he  knows  what  he  is 
about.  In  short,  one  should  pray  short,  but  often 
and  strongly;  for  God  does  not  ask  how  much  and 
long  one  has  prayed,  but  how  good  it  is  and  how  it 
comes  from  the  heart. 

Therefore  Christ  now  says:  Your  Heavenly 
Father  knows  what  you  need  before  you  ask  for  it; 
as  if  he  would  say:  What  are  you  about,  that  you 
think  to  overwhelm  him  with  your  long  babbling, 
so  that  he  may  give  you  what  you  need?  You  do 
not  need  to  convince  him  with  words,  or  instruct 
him  at  length;  for^  he  knows  beforehand  better 
what  you  need  than  you  do  yourselves.  Just  as  if 
you  were  to  come  before  a  prince  or  a  judge  who 
knew  your  case  better  than  you  could  describe  it  to 
him,  and  you  would  undertake  to  make  a  long 
story  to  inform  him  about  it,  he  would  rightly 
laugh  at  you,  or  rather  be  offended  at  you.  Yes, 
we  do  not  know,  says  St.  Paul,  how  we  are  to  pray; 
so  that,  if  he  hears  us  and  gives  us  something,  he 
gives  it  above  what  we  can  understand  or  hope  for. 
Therefore  sometimes  he  lets  us  ask  for  something 
that  he  does  not  soon  give,  or  indeed  does  not  give 
at  all,  as  knowing  very  well  what  we  need  or  what 


SERMON    ON   THE    MOUNT.  25I 

would  be  useful  to  us  or  not;  what  we  ourselves 
do  not  see,  and  at  last  must  ourselves  confess  that 
it  would  not  have  been  good  for  us  if  he  had  given 
to  us  in  accordance  with  our  prayer.  Therefore  we 
need  not  teach  him  or  prescribe  with  our  long  bab- 
bling what  and  how  he  is  to  give  to  us:  for  he  will 
give  in  such  a  way  that  his  name  may  be  hallowed 
and  his  kingdom  and  his  will  may  be  advanced  and 
promoted,  etc. 

But  do  you  say:  Why  then  does  he  let  us  pray 
and  present  our  need,  and  does  not  give  it  to  us  un- 
asked, since  he  knows  and  sees  all  our  need  better 
than  we  do  ?  He  gives  surely  to  the  whole  world 
daily  so  much  good  freely,  as  sun,  rain,  corn, 
money,  body,  life,  etc.,  which  no  one  asks  or  is 
grateful  for;  as  he  knows  that  they  cannot  get 
along  for  a  single  day  without  light,  eating  and 
drinking;  why  does  he  then  tell  us  to  pray  for 
these  things?  Answer:  He  does  not  require  it,  in- 
deed, for  the  reason  that  we  are  to  teach  him  this 
with  our  praying,  viz.,  what  he  is  to  give  us,  but 
in  order  that  we  may  acknowledge  and  confess 
what  kind  of  blessings  he  is  bestowing  upon  us, 
and  yet  much  more  he  can  and  will  give;  so  that 
we  by  our  praying  are  rather  instructing  ourselves 
than  hi-m.  For  thereby  I  am  turned  about,  that  I 
do  not  go  along  like  the  ungodly  that  never  ac- 
knowledge this  or  offer  thanks  for  it;  and  my  heart 
is  thus  turned  to  him  and  aroused,  so  that  I  praise 


252  LUTHER'S   COMMENTARY   ON   THE 

and  thank  liiiii,  and  have  recourse  to  him  in  time 
of  need  and  look  for  help  from  him;  and  the  effect 
of  all  this  is  that  I  learn  more  and  more  to  ac- 
knowledge what  kind  of  a  God  he  is;  and  because 
I  address  my  supplications  to  him,  he  is  the  more 
disposed  to  answer  me  abundantly.  See,  this  is 
now  a  genuine  supplicant,  not  like  those  other  use- 
less talkers,  who  babble  indeed  a  great  deal,  but 
never  acknowledge  this.  But  he  knows  that  what 
he  has  is  the  gift  of  God,  and  he  says  from  his 
heart:  Lord,  I  know  that  I  cannot  of  myself  pro- 
duce or  get  a  piece  of  my  daily  bread,  or  shield  my- 
self against  any  kind  of  need  or  misfortune;  there- 
fore I  will-  await  it  and  beseech  it  from  thee,  as 
thou  dost  teach  me,  and  dost  promise  to  give  me, 
as  he  who  is  ready  with  favors  regardless  of  my 
thoughts,  and  who  anticipates  my  need. 

See,  such  acknowledgment  in  prayer  is  pleasing 
to  God,  and  is  the  true,  highest  and  most  precious 
worship  which  we  can  render  to  him;  for  thereby 
the  honor  and  gratitude  that  are  due  are  given  to 
him.  This  the  others  do  not  do,  but  they  seize 
and  devour  all  the  gifts  of  God,  just  as  hogs;  they 
appropriate  one  country,  city,  house,  after  another; 
never  think  of  paying  any  regard  to  God;  want 
meanwhile  to  be  holy  with  their  great  intonations 
and  babbling  in  the  churches.  But  a  Christian 
heart,  that  learns  out  of  the  word  of  God,  that  we 
have  evervthinof  from  God  and  nothing^  from  our- 


SERMON    ON    THE    MOUNT.  253 

selves,  sucli  a  heart  accepts  this  in  faith  and 
familiarizes  itself  with  it,  so  that  it  can  look  to 
him  for  everything  and  expect  it  from  him.  Thus 
praying  teaches  ns,  so  that  we  recognize  both  our- 
selves and  God,  and  learn  what  we  need  and 
whence  we  are  to  seek  for  it  and  get  it.  Thus 
there  is  developed  an  excellent,  sensible  man,  who 
can  readily  adapt  himself  to  all  circumstances. 

Christ,  having  thus  rebuked  and  rejected  these 
false  and  useless  prayers,  proceeds  himself  to  give 
an  excellent  brief  form,  how  and  what  we  are  to 
pray,  that  embraces  all  kinds  of  wants  that  are  to 
drive  us  to  prayer,  so  that  we  can  daily  remind 
ourselves  of  them  in  such  short  words,  and  no  one 
may  be  excused,  as  though  he  did  not  know  how 
or  what  he  is  to  pray;  and  it  is  a  very  good  practice 
especially  for  ordinary  people,  children  and  house 
servants,  to  pray  the  whole  of  the  Lord's  prayer 
daily,  morning  and  evening  and  at  table,  and  also 
at  other  times,  so  that  one  may  present  to  God  in 
it  all  our  needs  in  general.  Since,  however,  the 
Lord's  Prayer  is  sufficiently  expounded  in  the 
Catechism  and  elsewhere,  I  will  add  no  further 
comments  at  present. 

It  is,  however,  as  has  often  been  said,  surely  the 
very  best  prayer  that  was  ever  uttered  upon  earth, 
or  that  any  one  could  conceive,  since  God  the 
Father  gave  it  through  his  Son,  and  laid  it  upon 
his  lips;  so  that  we  dare  not  doubt  that  it  is  ex- 


254  LUTHER'S   COMME^STTARY  ON   THE 

treniely  pleasing  to  him.  He  admonishes  us  at  the 
very  beginning,  both  concerning' his  command  and 
his  promise,  in  the  word:  "  Our  Father,"  etc. ,  as 
the  one  who  demands  from  us  this  honor,  that  we 
are  to  ask  from  him,  as  a  child  from  its  father,  and 
he  wants  us  to  have  the  confidence  that  he  will 
gladly  give  us  what  we  need;  and  this  is  further 
also  a  part  of  it,  that  we  glory  in  being  his  children 
through  Christ;  and  thus  we  come  in  accordance 
with  his  command  and  promise,  and  in  the  name 
of  the  Lord  Christ,  and  appear  before  him  with  all 
confidence. 

Now,  the  first,  second  and  third  petitions  refer 
to  the  highest  benefits  that  we  receive  from  him: 
namely,  first,  because  he  is  our  Father,  that  he  may 
have  his  honor  from  us,  and  his  name  be  held  in 
high  honor  in  all  the  world.  Herewith  I  gather  into 
one  heap  all  sorts  of  false  belief  and  worship,  the 
whole  of  hell,  all  sin  and  blasphemy,  and  pray  that 
he  may  put  a  stop  to  the  abominable  belief  of  the 
pope,  the  Turks,  the  factious  spirits  and  heretics, 
all  of  whom  desecrate  and  abuse  his  name,  or 
under  his  name  seek  their  own  honor.  There  are 
indeed  but  few  words,  but  their  meaning  is  as  wide 
as  the  world,  against  all  false  doctrine  and  life. 
Secondly,  after  we  have  his  word  and  true  doctrine 
and  worship,  that  also  his  kingdom  may  be  and 
remain  in  us,  that  is,  that  he  may  control  us  in 
this  doctrine  and  life,  and  thereby  protect  and  pre- 


SKRMON    Ori  THE    MOUNT.  255 

serve  us  against  all  the  power  of  the  devil  and  of 
his  kingdom,  and  that  all  the  kingdoms  that  rage 
against  it  may  go  to  destruction,  so  that  this  king- 
dom may  stand.  And,  thirdly,  that  not  our  will, 
nor  that  of  any  man,  but  alone  his  will  may  be 
done,  and  that  what  he  thinks  and  advises  may 
succeed,  in  opposition  to  all  designs  and  under- 
takings of  the  world  and  whatever  may  strive 
against  this  will  and  counsel,  even  if  the  whole 
world  masses  itself  and  struggles  to  maintain  its 
antagonistic  cause.  These  are  the  three  most  im- 
portant topics. 

In  the  other  four  petitions  we  find  ourselves  con- 
fronted by  the  need  that  daily  meets  us  on  our  own 
account,  with  reference  to  this  poor,  weak,  tem- 
poral life.  Therefore  we  pray,  in  the  first  place, 
that  he  may  give  us  our  daily  bread,  that  is,  every- 
thing that  is  needful  for  the  preservation  of  this 
life:  food,  a  healthy  body,  good  weather,  house, 
home,  wife,  child,  good  government,  peace,  and 
that  he  may  preserve  us  from  all  manner  of  calam- 
ity, sickness,  pestilence,  dear  times,  war,  insur- 
rection, etc.  Then,  that  he  may  forgive  us  our 
trespasses,  and  not  regard  the  shameful  misuse  of 
and  ingratitude  for  the  blessings  which  he  daily  so 
richly  bestows  upon  us,  and  that  he  may  not  for 
this  reason  refuse  and  deny  us  these  or  punish  us 
with  the  disfavor  that  we  deserve;  but  graciously 
forgive  us,  although  we,  who  are  called  Christians 


256  LUTHER'S   COMME^'TARY   ON    THE 

and  hiscliildren,  do  not  live  as  we  should.    Tliirdly, 
I  because  we  are  living  upon  earth,  in   tlie  midst  of 
'  all  manner  of  temptation  and  vexation,  where  we 
are  assaulted  on  every  side,   so   that  we   are  hin- 
I  dered,  and  are  tempted  not  alone  outwardly  by  the; 
!  world  and  the  devil,  but  also  inwardly  by  our  own 
flesh,  so  that  we  cannot  live  as  we  should,  nor  be 
able  to  endure  for  a  day  amid  so  much  danger  and 
temptation;  we  pray  therefore  that  amid  this  dan- 
ger and  need  he  may  sustain  us,  so  that  we  are  not 
thereby  overcome  and  ruined.     And,  finally,  that 
he  may  at  last  wholly  deliver  us  from  all  evil,  and 
when  the  time  comes,  that  we   are  to  pass  out  of 
this  life,    may  grant  us  a  gracious,    happy  dying 
hour.     Thus  we  have  laid  upon  his  bosom  briefly 
all    our    bodily  and    spiritual    need,  and  in  a  few 
words  have  gathered  up  a  world  of  meaning. 

But  there  is  in  the  text  a  small  appendage  that 
closes  the  prayer,  as  with  a  common  grateful  con- 
fession; which  is  this:  For  thine  is  the  kingdom, 
and  the  power,  and  the  glory,  for  ever.  These  are 
the  proper  titles  and  names  that  belong  to  God 
alone.  For  these  three  things  he  has  reserved  for 
himself,  that  is,  to  govern,  to  judge,  and  to  glory. 
No  one  has  a  right  to  rule  or  have  supremacy  ex- 
cept God  alone,  or  those  to  whom  he  has  entrusted 
it,  through  whom  as  his  servants  he  exercises  the 
control.  Likewise  no  man  has  a  right  to  judge  an- 
other, or  to  be  angry  and  punish,  except  he  who 


SERMON   Oli  THE   MOUNT.  257 

holds  the  office  by  divine  appointment.  For  it  is 
not  a  natural  right  of  men,  but  one  given  by  God. 

These  are  the  two,  that  he  here  calls  the  king- 
dom, or  the  sovereignty,  so  that  all  authority  may 
be  his;  and  then,  the  power,  that  is,  the  result  of 
the  deciding,  exsecutio^  so  that  he  can  punish,  hold 
the  wicked  in  subjection  and  protect  the  pious. 
For  he  who  punishes,  does  it  in  God's  stead,  and  it 
is  all  owing  to  his  power  that  one  handles  justice, 
protects  and  sustains.  Therefore  let  no  one  avenge 
himself  or  punish,  for  it  is  not  his  office  or  sphere, 
and  it  does  not  avail;  as  he  says:  Vengeance  is 
mine,  I  will  repay;  and  elsewhere  he  threatens:  He 
who  takes  the  sword,  shall  perish  by  the  sword. 

So  also  the  glory,  or  honor,  is  alone  God's  own, 
so  that  no  one  may  boast  of  anything,  of  his  wis- 
dom, holiness  or  ability,  except  through  him  and 
from  him.  For,  that  I  honor  a  king  or  prince  and 
call  him  Gracious  Lord,  or  bend  the  knee  before 
him,  this  is  not  done  on  account  of  his  person,  but 
on  God's  account,  as  he  is  sitting  in  majesty  in 
God's  stead.  So,  when  I  show  honor  to  father  and 
mother,  or  to  those  who  are  in  their  stead,  I  do 
this  not  to  man,  but  to  the  divine  office,  and  I 
honor  God  in  them;  thus,  where  there  is  authority 
and  power,  to  this  is  due  honor  and  glory. 

And  thus  his  kingdom,  power  and  glory  prei^ail 
in  the  whole  world,  so  that  he  alone  rules,  punishes 
and  is  glorified  in  the  divine  offices  and  estates,  as 
17 


258  LUTHER'S   COMMENTARY   ON   THE 

father,  mother,  master,  judge,  prince,  king,  em- 
peror, etc.,  although  the  devil,  through  his  agents, 
opposes  himself  and  aims  to  hold  the  authority  and 
power,  exercise  vengeance  and  punishment  and 
monopolize  all  the  glory.  Therefore  we  pray  also 
especially  for  his  name,  his  kingdom  and  his  will, 
as  those  that  alone  should  avail,  and  that  all  other 
names,  kingdoms,  power  and  will  may  go  to  de- 
struction; and  we  thus  confess  that  he  is  the  high- 
est in  all  these  three  respects,  but  the  others  are  his 
instruments,  by  which  he  acts  and  accomplishes 
these  things. 

V.  14,  15.  '^  For  if  ye  forgive  men  their  tresspasses,  your 
heavenly  Father  will  also  forgive  you.  But  if  ye  forgive  not 
men  their  trespasses,  neither  will  your  Father  forgive  your 
trespasses. 

That  is  a  remarkable  addition,  but  a  very  pre- 
cious one;  and  any  one  may  well  wonder  how  he 
happens  to  add  such  an  appendix  to  this  particular 
petition:  Forgive  us  our  trespasses,  etc.,  whilst  he 
might  just  as  well  have  added  also  such  a  fragment 
to  one  of  the  others,  and  have  said:  Give  us  our 
daily  bread,  as  we  give  to  our  children;  or.  Lead  us 
not  into  temptation,  as  we  tempt  no  one;  Deliver 
us  from  evil,  as  we  rescue  and  deliver  our  neighbor; 
and  yet  no  petition  has  anything  added  to  it  except 
this  one.  And  it  looks  besides  as  if  the  forgiveness 
of  sins  was  gained  and  merited  by  our  forgiving: 
what  would  then  become  of  our  doctrine  that  for- 


SERMON   ON   THE    MOUNT.  259 

giveuess  comes  alone  tlirougli  Christ  and  is  re- 
ceived by  faith?  Answer  to  the  first:  He  meant 
especially  to  state  this  petition  in  such  a  way,  and 
to  link  the  forgiveness  of  sin  to  our  forgiving,  so 
that  hereby  he  would  obligate  the  Christians  to  love 
each  other,  and  to  make  this  their  main  and  fore- 
most duty,  next  to  faith -and  the  reception  of  for- 
giveness, to  be  constantly  forgiving  their  neighbor; 
so  that,  as  we  live  in  faith  toward  him,  so  also  to- 
wards our  neighbor  in  love,  that  we  do  not  vex  or 
injure  others,  but  think  that  we  always  forgive 
although  we  are  injured  (as  this  must  often  happen 
in  this  life);  or  we  are  to  know  that  we  are  also  not 
forgiven.  For  if  anger  and  ill-will  be  present,  this 
spoils  the  whole  prayer,  so  that  one  cannot  pray  or 
wish  any  of  the  former  petitions.  See,  this  means 
the  making  of  a  firm  and  strong  bond,  by  which 
we  are  held  together,  so  that  we  do  not  become  dis- 
united, and  create  divisions,  parties  and  sects,  in- 
stead of  our  coming  before  God,  to  pray  and  get 
what  we  need:  but  we  are  to  forbear  with  one 
another  through  love,  and  remain  of  one  accord.  If 
this  be  the  case,  the  Christian  man  is  perfect,  as 
both  believing  and  loving  aright.  What  other 
faults  he  may  have,  these  are  consumed  in  the 
prayer,  and  all  is  forgiven  and  cancelled. 

But  how  does  he  attach  in  these  words  forgive- 
ness to  our  doing  when  he  says:  If  you  forgive 
your  neighbor,  you  shall  be  forgiven,  and  again, 


26o  LUTHER'S   COMMENTARY  ON   THE 

etc.?  Does  not  that  make  forgiveness  depend  npon 
faith?  Answer:  The  forgiveness  of  sin,  as  I  have 
often  said  elsewhere,  occurs  in  two  ways;  first, 
through  the  Gospel  and  the  word  of  God,  which  is 
received  internally  in  the  heart  before  God,  through 
faith;  secondly,  externally,  by  works,  of  which  2 
Peter  i.  10  says,  when  he  is  teaching  about  good 
works:  Dear  brethren,  be  diligent  to  make  your  call- 
ing and  election  sure,  etc.  Here  he  means,  that  we 
are  to  make  this  sure,  that  we  have  faith  and  the  for- 
giveness of  sin,  that  is,  that  we  show  the  works,  so 
that  one  may  tell  the  tree  by  the  fruits,  and  that  it 
may  be  manifest  that  it  is  a  good  and  not  an  evil  tree. 
For  where  there  is  true  faith,  there  assuredly  good 
works  will  follow.  In  this  way  a  man  is  both  in- 
wardly and  outwardly  pious  and  upright,  both  be- 
fore God  and  man.  For  this  is  the  result  and  the 
fruit,  with  which  I  make  myself  and  others  sure 
that  I  am  a  true  believer;  which  I  cannot  otherwise 
know  or  see. 

So  also  here  the  external  forgiveness  which  I 
practically  show  is  a  sure  sign  that  I  have  the  di- 
vine forgiveness  of  my  sins.  Again,  if  this  is  not 
shown  towards  my  neighbor,  then  I  have  a  sure 
proof  that  I  am  not  forgiven  before  God,  but  am 
still  in  unbelief  See,  this  is  the  twofold  forgive- 
ness; one  internal  in  the  heart,  that  clings  alone 
to  the  word  of  God;  and  one  external,  that  breaks 
forth,  and  assures  us  that  we  have  the  internal 
one. 


SERMON   ON   THE   MOUNT.  26l 

Thus  we  distinguish  works  from  faith,  as  an  in- 
ternal and  external  righteousness;  but  in  such  a  way 
that  the  internal  is  there  first,  as  the  root  and  stem 
from  which  the  good  works  as  the  fruit  must  grow; 
the  external,  however,  their  witness,  and  as  Peter 
says,  certification  an  assurance  that  the  other  is  cer- 
tainly there.  For  he  who  has  not  the  internal 
righteousness,  he  does  none  of  the  external  works. 
Again,  if  the  external  signs  and  proofs  be  wanting, 
I  cannot  be  sure  of  the  former,  but  am  deceiving 
both  myself  and  others.  But  if  I  see  and  feel  that 
I  am  gladly  forgiving  my  neighbor,  then  I  can 
conclude  and  say:  I  do  not  this  work  naturally,  but 
I  feel  myself  through  the  grace  of  God  disposed 
otherwise  than  before. 

This  is  a  short  answer  to  the  twaddle  of  the 
sophists.  But  this  is  also  true,  that  this  work,  as 
he  here  calls  it,  is  not  a  mere  work  like  others  that 
we  do  of  ourselves;  for  faith  is  not  thereby  over- 
looked. For  he  takes  this  work  and  plants  a 
promise  upon  it,  so  that  one  might  honestly  call  it 
a  sacrament,  thereby  to  strengthen  faith.  Just  as 
baptism  too  is  to  be  regarded  as  a  work  that  I  do, 
when  I  baptize  or  am  baptized;  but  because  God's 
word  is  associated  with  it,  it  is  not  a  mere  work,  as 
that  which  itself  avails  or  effects  something:  but  a 
divine  word  and  token  upon  which  faith  rests. 
Thus  also,  our  prayer,  as  our  work,  would  not 
avail   or   effect   anything;  but   its   efiicacy    comes 


262  LUTHER'S  COMMENTARY   ON   THE 

from  this,  that  it  is  done  in  accordance  with  his 
command  and  promise,  so  that  it  may  well  be  re- 
garded as  a  sacrament,  and  rather  as  "a  divine  work 
than  as  one  of  our  own. 

I  say  this  for  this  reason,  because  the  sophists 
look  at  the  works  that  we  do,  only  by  themselves, 
aside  from  God's  word  and  promise.  Therefore, 
when  they  hear  and  read  these  passages  that  refer 
to  works,  they  must  indeed  say  that  man  merits 
this  by  his  doing.  But  the  Scriptures  teach  thus: 
that  we  are  not  to  look  to  ourselves,  but  to  God's 
word  and  promise,  and  cling  to  this  by  faith,  so 
that,  if  you  do  a  work  prompted  by  the  word  and 
promise,  then  you  have  a  sure  proof  that  God  is 
gracious  to  you;  in  such  a  way  that  your  own  work, 
that  God  has  now  taken  to  himself,  is  to  be  to  you 
a  sure  proof  of  forgiveness,  etc. 

Now  God  has  provided  various  ways,  modes  and 
manners,  through  which  we  obtain  grace  and  the 
forgiveness  of  sins;  as,  first,  baptism  and  the  sacra- 
ment; also  (as  just  said)  prayer;  also  absolution; 
and  here  our  forgiveness;  so  that  we  are  richly  pro- 
vided for,  and  can  find  grace  and  mercy  everywhere. 
For  where  would  you  seek  it  nearer  than  with  your 
neighbor,  with  whom  you  are  daily  living,  and 
have  daily  occasion  to  practice  this  forgiveness? 
For  it  cannot  be  that  you  are  not  much  and  often 
offended:  so  that  we  have  not  only  in  church  or 
with  the  priest,  but  in  the  midst  of  our  life,  a  daily 


SERMON   ON   THE   MOUNT.  263 

sacrament  or  baptism,  one  brother  with  another, 
and  every  one  at  home  in  his  house.  For  if  you 
take  hold  of  the  promise  through  this  work,  you 
have  the  very  thing  that  you  get  in  baptism.  How 
could  God  be  more  richly  gracious  to  us  than  by 
hanging  about  our  neck  such  a  common  baptism, 
and  binding  it  to  the  Lord's  prayer,  which  [bap- 
tism] every  one  realizes  in  himself  when  he  prays 
and  forgives  his  neighbor?  So  that  no  one  has 
cause  to  complain  or  to  excuse  himself,  that  he 
cannot  bring  himself  to  it,  and  it  is  too  high  and 
far  off  for  him,  or  too  heavy  and  dear,  since  it  is 
brought  home  to  him  and  his  neighbor,  right  be- 
fore his  door,  yes,  put  into  his  bosom. 

See,  if  you  look  at  it,  not  with  reference  to 
the  work  itself,  but  with  reference  to  the  word 
which  is  associated  with  it,  you  find  it  an  ex- 
cellent, precious  treasure,  so  that  it  is  no  longer 
your  work  but  a  divine  sacrament;  and  it  is  a  pow- 
erful consolation  that  you  can  attain  to  the  grace 
of  forgiving  your  neighbor,  although  you  may  not 
be  able  to  come  to  other  sacraments.  This  ought 
to  induce  you  willingly  to  do  this  work  from  the 
heart,  and  to  be  thankful  to  God  that  you  are 
worthy  of  this  grace:  you  ought  surely  to  run  after 
this  to  the  end  of  the  world,  and  spend  all  your 
means  for  it;  as  we  used  to  do  for  the  fictitious  in- 
dulgences. He  who  will  not  receive  this  must  be 
a  shameful,  cursed  man,  especially  if  he  hears  of 


264  LUTHER'S   COMMENTARY   ON   THE 

and  recognizes  this  grace,  and  yet  remains  so 
crooked  and  stubborn  that  he  will  not  forgive, 
whereby  he  at  once  loses  both  baptism  and  sacra- 
ment and  everything  else.  For  they  are  all  linked 
together,  so  that  he  who  has  one  should  have  them 
all,  or  retain  none.  For  he  who  has  been  baptized 
ought  also  to  receive  the  sacrament;  and  he  who 
receives  the  sacrament  must  also  pray;  and  he  who 
prays  must  also  forgive,  etc.  If  }'ou  do  not  forgive, 
5'ou  have  here  a  fearful  sentence,  that  \our  sins 
also  shall  not  be  forgiven,  although  you  are  among 
Christians  and  are  enjoying  the  sacrament  and 
other  blessings;  but  these  will  be  all  the  more  in- 
jurious and  condemnatory  for  you. 

And  that  Christ  may  the  more  incite  us  to  do 
this,  he  has  employed  kind,  friendly  words,  saying: 
If  ye  forgive  men  their  trespasses,  etc.  He  does  not 
say:  their  wickedness  and  villainy,  or  perverseness 
and  vice,  etc.  For  by  a  trespass  he  means  such  a 
sin  as  is  committed  rather  through  weakness  or 
ignorance  than  from  malice.  Why  does  he  thus 
minimize  and  reduce  the  sin  of  our  neighbor — for 
we  often  see  that  many  a  one  sins  deliberateh', 
from  sheer  wickedness  and  an  evil  will?  He  does 
it  for  the  reason  that  he  wishes  to  allay  your  anger, 
and  soften  5'OU,  that  you  may  willingly  forgive, 
and  he  is  more  concerned  to  make  your  heart  sweet 
and  friendly  than  to  make  the  sin  as  great  as  it  is 
.  in  itself. 


SERMON   ON   THE   MOUNT.  265 

For  before  God  it  is  and  must  be  so  great,  that 
it  deserves  eternal  condemnation,  and  excludes 
from  heaven,  even  though  it  be  a  small  sin,  and 
only  a  fault,  if  one  does  not  acknowledge,  and  ask 
your  pardon  for  it.  But  he  does  not  mean  that  the 
sin  should  be  thus  regarded  by  you  and  me,  whose 
prerogative  it  is  not  to  punish  sin,  but  to  forgive  it; 
so  that  you  should  think  thus:  Although  your 
neighbor  has  done  something  against  you  through 
malice,  yet  he  is  still  misled,  taken  captive  and 
blinded  by  the  devil.  Therefore  you  ought  to  be 
so  pious  as  to  rather  pity  him,  who  is  overcome  by 
the  devil,  so  that  it  may  be  called  a  great,  unpar- 
donable sin,  on  the  part  of  the  devil  who  has  put 
him  up  to  it,  but  on  the  part  of  your  neighbor,  a 
failure  and  fault;  as  Christ  also  himself  has  done 
toward  us,  when  he  prayed  on  the  cross:  Father, 
forgive  them,  for  they  know  not  what  they  do. 
That  was  making  our  sin  small  and  of  little  ac- 
count, which  is  yet  in  itself  the  very  greatest  that 
was  ever  committed  on  earth.  For  what  greater 
sin  can  be  committed  than  most  shamefully  to  tor- 
ture and  kill  the  only-begotten  Son  of  God? 

Yet  you  must  so  interpret  this  error  and  fault 
that  your  neighbor  who  has  sinned  against  you  may 
acknowledge  it,  and  request  forgiveness  and  desire 
to  reform.  For  I  have  elsewhere  said  that  there  are 
two  kinds  of  sin;  one  that  is  confessed,  which  no 
one  should  leave  unforgiven;  the  other  which  is  de- 


266  LUTHER'S   COMMENTARY   ON   THE 

fended — this  one  none  can  forgive,  for  it  will  not  be 
regarded  as  sin  or  accepted  as  forgiveness.  There- 
fore, also  Christ,  Matt,  xviii.  i8,  where  he  is  speak- 
ing of  forgiveness  or  the  keys,  places  both  side  by 
side,  binding  and  loosing;  to  show  that  one  cannot 
absolve  the  sin  which  one  will  not  acknowledge  to 
be  sin  or  have  forgiven,  but  must  bind  it  in  the  depth 
of  hell;  but  on  the  other  hand,  those  which  are 
confessed  we  are  to  absolve  and  raise  to  heaven,  etc. 
Just  as  it  is  with  the  office  of  the  keys,  so  is  it 
also  with  each  Christian  in  regard  to  his  neighbor; 
who,  although  he  should  be  ready  to  forgive  every 
one  that  injures  him,  yet,  if  any  one  will  not  ac- 
knowledge and  refrain  from  sin,  but  besides  will 
continue  in  it,  you  cannot  forgive  him;  and  this 
not  on  your  account,  but  on  his,  because  he  will  not 
have  forgiveness.  But  so  soon  as  he  acknowledges 
his  guilt  and  asks  forgiveness,  everything  must  be 
granted,  and  the  absolution  follow  promptly.  For 
since  he  rebukes  himself  and  forsakes  his  sins,  so 
that  no  sin  any  longer  adheres  to  him,  I  should  the 
rather  pass  them  by;  if  he  however  himself  clings 
to  them,  and  will  not  forsake  them,  I  cannot  take 
them  from  him,  but  must  let  him  lie  in  them, 
making  for  himself  out  of  a  pardonable  sin  an  un- 
pardonable one.  In  short,  if  he  will  not  recognize 
himself,  we  must  burden  his  conscience  as  heavily 
as  possible  and  show  no  mercy,  as  he  will  perversely 
be  the  devil's  own.     On  the  other  hand,  if  he  con- 


SERMON    ON   THE   MOUNT.  267 

fesses  his  sin,  and  seeks  your  pardon,  and  you 
refuse  to  forgive,  then  you  have  laden  it  upon 
yourself,  so  that  it  will  condemn  you  too. 

Thus  Christ  intends  also  that  the  sin  be  con- 
fessed, inasmuch  as  he  still  calls  it  a  transgression; 
he  does  not  mean  to  deny  that  it  is  wrong,  or  to 
impose  it  upon  you  to  sanction  it  as  properly  done, 
or  treat  it  as  right  or  good;  only  if  it  have  become 
pardonable,  and  of  so  small  an  account  as  to  be 
called  only  a  fault,  that  you  then  say  to  your 
neighbor:  Although  I  cannot  praise  it,  and-  it  is 
wrong,  yet,  since  you  acknowledge  your  error  and 
your  heart  is  now  changed,  and  you  have  no  ill-will 
against  me,  I  will  also  gladly  overlook  it  as  a  fault 
and  oversight,  and  will  forget  my  anger. 

If  you  now  are  thus  disposed  towards  your  neigh- 
bor, God  will  also  show  himself  again  towards  you 
with  a  sweet  friendly  heart,  and  he  will  make  your 
great,  heavy  sin  that  you  have  committed  against 
him,  and  are  still  committing,  of  such  small  ac- 
count that  he  calls  it  only  a  fault,  if  you  acknowl- 
edge it  and  pray  for  forgiveness,  as  he  is  more 
inclined  to  forgive  than  we  can  expect  him  to  be. 
Now  you  should  offer  your  body  and  life  to  God 
for  such  a  heart,  and  seek  for  it  to  the  end  of  the 
world;  as  they  used  to  seek  for  it  in  the  papacy, 
and  worried  themselves  for  it  with  many  kinds  of 
works.  Now  there  is  here  such  a  heart  offered  to 
you,  presented  and  given   altogether  gratuitously, 


268  LUTHER'S  COMMENTARY   ON   THE 

just  as  baptism,  the  gospel  and  all  its  blessings; 
and  you  get  more  than  you  with  all  your  works 
and  those  of  all  men  could  acquire.  For  here  you 
have  the  sure  promise  that  cannot  belie  or  deceive 
you,  that  all  your  sins,  however  many  or  great  they 
may  be,  shall  be  before  him  as  small  as  human 
daily  weaknesses,  which  he  will  not  conut  or  re- 
member so  far  as  you  have  faith  in  Christ.  For 
just  as  other  sacraments  originate  in  and  operate 
through  the  Lord  Christ;  so  also,  that  our  prayer 
is  heard  and, we  have  certain  forgiveness;  that  we 
have  not  deserved  it,  but  all  is  acquired  through 
him  and  bestowed  upon  us;  so  that  he  always  re- 
mains the  sole  Mediator,  through  whom  we  have 
everything,  so  that  also  the  forgiveness  based  upon 
this  work  avails  alone  through  him. 

So  you  see  now  why  Christ  added  this  append- 
age to  the  prayer,  so  that  he  might  thereby  nnite 
us  the  more  closely  together,  and  preserve  his  fol- 
lowers in  unity  of  spirit,  both  in  faith  and  love,  so 
that  we  do  not  allow  ourselves  to  be  separated  on 
account  of  any  sin  or  fault,  that  we  may  not  lose 
faith  and  everything  else.  For  it  cannot  be  other- 
wise than  that  many  offenses  will  daily  occur 
amongst  us  in  all  callings  and  kinds  of  business, 
when  we  are  saying  and  doing  towards  one  another 
what  one  does  not  like  to  hear  or  endure,  and  give 
occasion  to  wrath  and  contention.  For  we  still 
have  our  flesh  and  blood,  that  acts  after  its  own 


SERMON   ON   THE   MOUNT.  269 

fashion,  and  easily  lets  slip  an  evil  word,  or  an 
angry  sign  or  deed,  by  which  love  is  wounded,  in 
such"  a  wa)-  that  there  must  be  much  forgiveness 
among  Christians;  as  we  also  incessantly  need  for- 
giveness from  God,  and  must  always  cling  to  the 
prayer:  Forgive  us,  as  we  forgive;  unless  we  are 
such  ungodly  people,  that  we  always  more  readily 
see  a  mote  in  our  neighbor's  eye  than  the  beam  in 
our  own,  and  throw  our  sins  behind  us.  For,  if 
we  should  look  at  ourselves  daily  from  morning  till 
evening,  we  should  find  so  many  cleaving  to  us 
that  we  should  forget  other  people,  and  be  glad 
that  we  could  engage  in  prayer. 

V.  16-18.  Moreover  luhen  ye  fast,  be  not  as  the  hypocrites,  of 
a  sad  countenance:  for  they  disfigure  their  faces,  that  they  may 
appear  unto  men  to  fast.  Verity,  I  say  unto  you,  they  have  their 
reward.  But  thou,  when  thou  fastest,  anoint  thy  head  and  wash 
thy  face ;  that  thou  appear  not  unto  men  to  fast,  but  unto  thy 
Father  which  is  in  secret ;  and  thy  Father  which  seeth  in  secret 
shall  reioard  thee  openly. 

As  he  rebuked  their  almsgiving  and  praying,  so 
does  he  here  rebuke  their  fasting.  For  these  are 
about  the  three  good  works  that  comprehend  all 
the  rest:  the  first,  all  kinds  of  good  deeds  toward 
our  neighbor;  the  second,  that  we  are  concerned 
about  all  manner  of  needs,  both  those  of  others  and 
our  own,  and  bring  them  before  God;  the  third, 
that  we  mortify  our  body.  But,  as  they  had  shame- 
fully abused  both  almsgiving  and  praying,  so  that 


270  LUTHER'S   COMMENTARY   ON  THE 

they  thereby  sought  not  God's  honor  but  their  own 
glory;  so  did  they  also  abuse  and  pervert  fasting, 
not  to  keep  their  own  body  under  constraint  and  in 
discipline,  nor  to  praise  and  thank  God;  but  to  be 
seen  of  men,  and  have  a  name,  so  that  people 
would  have  to  be  astonished,  and  say:  O  these  are 
excellent  saints,  who  do  not  live  like  other  com- 
mon people,  but  go  about  in  gray  coats,  hanging 
their  heads,  looking  sad  and  pale,  etc.  If  these  do 
not  get  to  heaven,  what  will  become  of  the  rest 
of  us? 

But  he  does  not  mean  to  have  fasting  in  itself 
rejected  or  despised,  just  as  little  as  he  rejects  alms- 
giving and  praying,  but  he  rather  confirms  these, 
and  teaches  how  to  use  them  aright:  so  he  means 
to  properly  restore  fasting,  so  that  it  be  rightly 
used  and  properly  understood,  .as  should  be  the 
case  with  a  good  work. 

It  originated  among  the  Jews,  when  IMoses  com- 
manded them  to  fast  about  fourteen  consecutive 
days,  in  the  autumn,  at  the  feast  of  expiation. 
That  was  the  common  fast,  which  they  all  observed 
at  the  same  time.  In  addition  the  Pharisees  had 
their  special  fasts,  so  that  they  did  something  more 
and  were  counted  more  holy  than  others.  For  that 
fast  was  not  appointed  that  they  might  thereby  be 
seen  and  observed  by  others,  since  it  was  kept  by 
all  the  people;  and  what  is  common  to  all,  with  that 
no  one  can  specially  distinguish  himself     There- 


SERMON   ON    THE    MOUNT.  27I 

fore  they  had  to  undertake  many  special  fasts,  that 
they  might  be  seen,  as  much  higher  and  more 
spiritual  than  common  people;  hence  they  also 
boast  in  the  gospel  against  Christ:  Why  do  the 
disciples  of  the  Pharisees  fast  so  often,  and  thy 
disciples  do  not  fast?  etc.  Besides,  they  assumed 
distinguishing  attitudes  and  marks  by  which  it 
should  be  known  when  they  were  fasting;  they 
disfigured  their  faces,  so  that  they  did  not  wash  or 
anoint  themselves,  but  looked  sad  and  gloomy,  and 
put  on  such  a  wonderful  earnestness  that  men  had 
to  talk  and  sing  about  it,  etc. 

Now  comes  Christ  and  demolishes  this  fasting, 
and  teaches  the  direct  contrary,  and  says:  If  you 
wish  to  fast,  then  fast  in  such  a  way  that  you  do 
not  have  a  sad  countenance;  but  wash  and  anoint 
your  face,  so  that  you  appear  merry  and  cheerful, 
as  on  a  holiday,  so  that  no  difference  is  noticeable 
between  your  fasting  and  keeping  holiday.  For  it 
was  customary  among  the  Jews  for  them  to  sprinkle 
their  bodies  with  aromatic  water  and  anoint  their 
heads,  so  that  their  whole  person  was  fragrant  when 
they  were  keeping  a  holiday  or  wanted  to  be 
cheerful.  If  you  fast  in  this  way,  between  your- 
self and  your  Father  alone,  then  5^ou  have  fasted 
rightly,  so  that  it  pleases  him;  but  not  as  if  it  were 
forbidden  on  a  fast  day  to  wear  poor  clothes  or  go 
unwashed;  but  the  notion  is  rejected  that  it  is  to 
be  done  for  the  sake  of  the  reputation,  and  in  order 


272  LUTHER'S   COMMENTARY   ON   THE 

to  make  people  open  their  eyes  at  your  peculiar 
way  of  doing  it.  Indeed  we  often  read  of  how  they 
fasted,  putting  on  sackcloth  and  casting  ashes  on 
their  heads;  as  in  the  case  of  the  king  of  Nineveh 
and  the  whole  city.  But  that  was  another  kind  of 
fasting  that  their  need  and  misery  taught  them. 

Now,  we  have  copied  from  the  Jews  our  great 
fasting  season,  and  at  first  kept  fourteen  days; 
then  we  became  holier,  and  stretched  this  out  to 
four  weeks,  until  at  last  it  was  drawn  out  to  forty 
days;  but,  not  content  with  that,  we  have  set  apart 
besides  two  days  in  every  week  throughout  the 
year  for  fasting,  the  Friday  and  Saturday;  finally 
the  four  golden  or  compulsory  fasts;  these  were 
yet  all  common  or  general  fasts:  besides  this,  the 
advent  season  found  some  special  saints  who  made 
a  fast  out  of  that,  aside  from  what  the  monks  in 
monasteries  observed;  and  then  every  one  selected 
some  special  saints  in  addition  to  the  general  fasts, 
until  the  result  was  that  all  of  this  was  of  no  ac- 
count if  each  one  did  not  make  his  own  fast. 

Now  such  fasting  as  thig  all  taken  together  is 
not  worth  a  penny.  For  the  primitive  fathers  may 
indeed  have  meant  it  well  and  observed  the  fasts 
properly;  but  it  soon  was  overdone  and  ruined  by 
the  filth,  so  that  it  was  of  no  account.  And  it  got 
what  it  deserved.  For  as  this  wonderful  multipli- 
cation of  fasts  was  mere  human  trifling,  so  it  soon 
degenerated  into  shameful  abuse.     For  I  may  lion- 


SERMON    ON    THE    MOUNT.  273 

esth"  say  that  I  never  saw  a  genuine  fast  in  the 
papacy,  in  what  they  call  fasting.  For  what  kind 
of  a  fast  is  that  for  me,  when  they  prepare  a  meal 
at  noon  of  costly  fish,  excellently  spiced,  more  and 
better  than  for  two  or  three  other  meals,  and  the 
strongest  drink  besides,  and  spend  an  hour  or  three 
at  it  until  they  have  filled  their  belly  full?  And 
that  was  a  common  thing  and  a  trifle  even  among 
the  very  strictest  monks.  But  the  holy  fathers, 
the  bishops,  abbots  and  other  prelates  got  at  it  in 
earnest  at  once  with  ten  and  twenty  courses,  and 
at  night  took  so  much  refreshment  that  several 
threshers  could  have  fed  for  three  days  upon  it.  It 
may  well  be  that  some  prisoners,  or  poor  and  sickly 
people,  have  had  to  fast  through  poverty;  but  I 
know  of  no  one  who  fasted  for  the  sake  of  devotion, 
and  still  less  now.  But  now  these,  my  dear  papists, 
have  all  become  good  Lutherans,  so  that  none  of 
them  thinks  any  more  about  fasting;  but  mean- 
while they  let  our  poor  pastors  have  hunger  and 
trouble  and  hold  a  real  daily  fast  in  their  stead. 

Since  then  this  fasting  has  turned  out  to  be  a 
great  deal  worse  than  that  of  the  Jews  and  Phari- 
sees, who  did  honestly  and  truly  fast,  only  that 
they  sought  their  own  honor  thereby;  but  ours 
under  the  name  of  fasting  has  become  a  mere  feast- 
ing, and  is  no  fast,  but  a  mockery  of  God  and  of 
the  people;  besides  having  the  disgraceful  addition 
of  making  a  distinction  in  the  kinds  of  food,  and 
18 


274  LUTHER'S   COMMENTARY   ON    THE 

forbidding  the  use  of  some,  so  that  they  call  only 
that  fasting  if  one  abstains  from  the  use  of  meat, 
but  meanwhile  have  the  best  fish  with  excellent 
condiments  and  spices  and  the  strongest  wine; 
therefore  I  have  advised,  and  do  still  advise,  that  we 
trample  such  fasting  under  our  feet  as  an  abomi- 
nable mockery  of  God;  so  that  it  vexes  me  that 
men  should  carry  on  and  endure  this  blasphemy  in 
Christendom,  and  deceive  God  with  the  mask  of 
calling  such  a  life  of  high  living  and  belly-filling  a 
fast  and  a  good  work. 

This  is  now  a  gross,  shameless,  disgraceful  de- 
ception, which  does  not  need  the  Scriptures  for  a 
rebuke,  but  every  peasant,  yes  a  child  of  seven 
years,  can  comprehend  and  understand.  But  they 
have  also  added  the  still  more  disgraceful  abuse 
(which  ruins  even  true  fasting),  that  the}-  sought 
thereby  great  merit  before  God,  as  thereby  to  atone 
for  sin  and  propitiate  God;  so  they  impose  this 
fasting  as  penance  in  absolution.  That  is  really 
fasting  in  the  nauie  of  all  the  devils,  smiting  Christ 
in  the  mouth  and  trampling  him  under  foot:  so 
that  so  far  as  abuse  is  concerned,  if  something  bad 
must  be  done,  I  would  sooner  allow  that  one  should 
guzzle  to  repletion;  and  I  would  rather  see  a  gorged 
sow,  if  I  have  to  look  at  filth,  than  such  a  saint  who 
fasts  most  strictly  on  water  and  bread. 

The  teaching  and  books  of  all  the  monks,  the 
papal   bulls,    all  the  pulpits,  are  still   full  of  this 


SERMON    ON   THE   MOUNT.  275 

abomination,  so  that  they  know  nothing  of  any 
other  fasting  when  they  are  doing  their  very  best. 
I  will  say  nothing  about  their  magnifying  the 
gross,  shameful,  lying  fasts  of  which  we  have 
spoken,  and  their  thereby  establishing  and  confirm- 
ing the  worship  of  the  saints;  and  no  one  has  been 
found  to  say  a  word  against  these  abuses.  There- 
fore I  still  assert  that  all  my  life  long  I  never  saw 
in  all  the  papacy  a  fast  that  was  a  truly  Christian 
one;  but  only  disgraceful  fasting  and  feasting,  in- 
stead of  real  fasting,  and,  along  with  that,  sheer 
idolatry  and  hypocrisy,  whereby  God  was  insulted 
and  the  people  deceived.  Therefore  let  us  learn 
here  what  it  means  to  fast  aright. 

There  are  two  kinds  of  fasts  that  are  good  and 
commendable;  one  may  be  called  a  secular  or  civil 
fast,  ordered  by  the  government,  as  any  other  ordi- 
nance or  command  of  the  authorities,  not  demanded 
as  a  good  work  or  a  divine  service.  For  that  I 
would  like  to  see,  and  would  advise  and  help  to 
bring  it  about,  that  the  emperor  or  prince  should 
issue  the  order  that  for  one  or  two  days  in  the  week 
no  meat  should  be  eaten  or  sold,  as  a  good  useful 
ordinance  for  the  country,  so  that  everything 
should  not  be  gobbled  up,  as  is  now  done,  until  at 
last  dear  times  miwt  come  and  nothing  is  to  be  had. 
After  that,  I  would  be  glad  if  at  certain  times, 
once  a  week,  or  as  might  be  thought  best,  people 
did  not  have  a  meal    in  the  evening,  except  a  bit 


276  LUTHER'S   COMMENTARY   ON   THE 

of  bread  and  a  drink,  so  that  everything  is  not  con- 
sumed with  incessant  gormandizing  and  swilling, 
as  we  Germans  do,  and  that  we  should  learn  to  live 
temperatel}-,  especially  the  young,  plump,  strong 
people.  But  that  should  be  an  entirely  secular 
matter,  subject  to  the  temporal  authority. 

In  addition  to  this  there  should  be  also  a  general 
spiritual  fast,  which  we  Christians  should  observe, 
and  it  would  be  a  good  arrangement  to  hold  a  gen- 
eral fast  a  few  days  before  Easter,  Whitsuntide  and 
Christmas,  and  thus  distribute  the  fasts  through 
the  year.  But  by  all  means  not  for  the  purpose  of 
making  an  act  of  worship  out  of  it,  to  merit  some- 
thing by  it,  or  to  propitiate  God;  but  as  an  external 
Christian  discipline  and  exercise  for  the  }oung  and 
simple  people,  that  they  may  learn  to  adapt  them- 
selves to  the  times,  and  to  make  the  needful  distinc- 
tions throughout  the  year;  as  we  have  hitherto  kept 
the  four  ember-weeks,  that  every  one  was  guided 
by.  For  we  must  distinguish  and  mark  off  certain 
times  for  the  rude  common  crowd,  as  fast  and  feast 
days,  for  preaching  and  commemorating  the  prin- 
cipal events  of  the  life  of  Christ;  in  such  a  way 
that  thereby  no  special  divine  service  is  aimed  at, 
but  only  a  memorial  day,  whereby  one  can  divide 
up  the  whole  year  and  tell  what  special  time  it  is. 
So  I  would  have  no  objection  to  people  fasting  on 
every  Friday  evening  throughout  the  whole  year, 
setting  it  apart  as  a  day  to  be  distinctly  marked. 


SERMON   ON   THE   MOUNT.  277 

But  such  fasting  I  neither  can  nor  will  inaugurate, 
unless  it  were  beforehand  harmoniously  agreed 
upon.  See,  thus  the  Christian  Church  would  have 
plenty  of  fasting  to  do,  so  that  they  could  not 
blame  us  for  despising  and  entirely  refusing  to 
fast. 

But  this  is  also  still  not  the  real  Christian  fast- 
ing that  Christ  has  in  view,  which  has  special  re- 
ference to  each  person  in  particular,  and  which,  if 
it  is  to  deserve  the  name  of  true  Christian  fasting, 
must  be  done  thus,  not  merely  by  not  eating  in  the 
evening,  which  is  only  a  part  of  it,  and  the  very 
least  part;  but  it  consists  in  your  disciplining  and 
restraining  your  body.  This  relates  not  only  to 
eating,  drinking,  sleeping,  etc.,  but  also  to  being 
idle,  indulging  in  sports,  and  everything  that 
pleases  and  pampers  the  body.  True  fasting  means 
quitting  and  refraining  from  all  such  things,  and 
solely  in  order  to  curb  and  humiliate  the  flesh;  as 
the  Scriptures  inculcate  fasting,  and  call  it  ajfli- 
gere  aniniani^  to  mortify  the  body,  etc.,  so  that  it 
renounce  .voluptuousness,  high  living,  pleasure. 
This  was  the  fasting  of  the  primitive  fathers;  they 
ate  nothing  the  whole  day,  went  about  sorrowing, 
and  denied  the  body  everything,  so  far  as  nature 
would  allow  it. 

This  fasting  we  now  meet  with  rarely,  especially 
among  our  spiritual  monks  and  priests.  For  the 
Carthusians,  who  claim  to  lead  the  strictest  lives. 


278         i,uther's  commentary  on  the 

do  not  practice  it,  although  they  make  some  pre- 
tence of  doing  it,  by  wearing  a  dress  of  haircloth; 
but  they  gormandize,  nevertheless,  and  cram  their 
belly  full  of  the  best  food  and  drink,  and  without 
any  care  live  most  luxuriously.  No;  it  does  not 
mean  thus  to  quibble  and  deceive,  but  it  demands 
the  mortification  of  the  body,  and  withholding 
from  it  all  that  pleases  and  gratifies  it;  and  even  if 
they  did  really  fast  aright,  yet  they  would  still 
make  a  devilish  abuse  of  it  by  basing  their  holiness 
upon  it  and  claiming  to  get  something  special  from 
God  by  it,  etc.  Therefore,  we  are  not  to  build 
anything  upon  it,  although  our  fasting  may  be  of 
the  very  best  kind.  For  there  may  be  a  secret 
scoundrel  lurking  behind  it,  against  faith  or  love; 
as  also  the  prophet  Isaiah,  Iviii.  3,  (as  quoted 
above)  rebukes  the  fasting,  by  which  they  morti- 
fied their  bodies,  but  at  the  same  time  cheated  and 
oppressed  their  debtors,  etc.  Thus  Christ  also 
rejected  the  fasting  of  the  Pharisees  ;  not  that  they 
did  not  honestly  fast,  but  because  they  sought 
thereby  their  own  glory  and  honor,  etc. 

Therefore,  very  much  is  needed  to  make  fasting 
a  truly  good  work,  and  pleasing  to  God.  For  he 
cannot  at  all  endure  it  that  you  pay  your  court  to 
him  with  your  fasting  as  a  great  saint,  and  yet  at 
the  same  time  cherish  hatred  and  wrath  against 
your  neighbor,  etc. ;  but  if  you  want  to  fast  prop- 
erly, bear  in  mind   that  you  are  first   to  be  a  pious 


SERMON    ON   THE    MOUNT.  279 

man,  and  have  both  genuine  faith  and  love.  For 
this  business  has  to  do  not  with  God  or  our  neigh- 
bor, but  with  our  own  body,  etc.  But  nobody- 
wants  to  do  this.  Therefore,  I  may  well  say,  that 
I  have  never  seen  any  real  fasting.  For  there  has 
been  nothing  but  half  and  fragmentary  fasting,  and 
a  miserable  deception,  when  they,  for  appearance 
sake,  break  off  a  meal,  but  nevertheless  daily  tickle 
the  body;  except  that  now  in  the  case  of  some 
pious  preachers  and  pastors  in  the  villages  and 
elsewhere,  who  have  to  do  it  from  necessity,  and 
besides  suffer  reproach,  ridicule  and  all  manner  of 
annoyance,  and  get  from  no  one  as  much  as  a  piece 
of  bread.  With  these  there  is  neither  pleasure,  nor 
show,  nor  easy  times;  these  are  they  who  wander 
in  the  world,  whom  no  one  knows,  of  whom  the 
world  is  not  worthy  (as  is  said  in  the  epistle  to  the 
Hebrews,  xi.  38).  But  the  Carthusian  monks  and 
our  insurrectionary  rabble  in  their  robes  of  hair- 
cloth and  their  gray  coats,  at  these  we  are  to  look 
with  amazement,  and  say:  O,  what  holy  people  are 
these!  How  hard  it  is  for  them  to  go  about  so 
shabbily  clothed;  and  yet  they  are  always  guzzling 
and  swilling  their  belly  full. 

See,  that  I  call  the  real  fasting  of  Christians,  if 
one  mortifies  the  whole  body  and  forces  it,  with  all 
the  five  senses,  to  relinquish  and  do  without  every- 
thing that  ministers  to  its  ease,  whether  this  be 
done  willingly  or   by    compulsion,   (yet    that   one 


28o  LUTHER'S  COMMENTARY   ON   THE 

gladly  assents  to  this  and  endnres  it),  whether  one 
eats  fish  or  flesh;  bnt  nothing  more  than  sheer  need 
reqnires,  so  that  the  body  is  not  thereby  injnred  or 
incapacitated,  but  held  under  constraint  and  at 
work,  so  that  it  does  not  become  idle,  or  lazy  and 
lewd.  But  such  fasting  as  this  I  do  not  presume  to 
require,  nor  will  I  impose  it  upon  any  one.  For 
every  one  must  here  look  to  himself,  and  judge  his 
own  feelings,  for  we  are  not  all  alike,  so  that  one 
cannot  set  up  a  general  rule;  but  every  one,  in  pro- 
portion as  he  is  strong,  and  feels  what  his  own 
flesh  requires,  must  in  such  proportion  afiiict  or  re- 
lieve it.  For  the  intention  here  is  to  antagonize 
lust  and  the  excitement  of  the  flesh,  and  not  nature 
itself,  and  it  is  not  limited  by  any  rule  or  measure 
of  time  or  place;  but  it  is  to  be  steadih'  applied,  if 
necessary,  so  that  we  hold  the  body  in  check,  and 
habituate  it  to  endure  discomfort,  if  it  become 
necessary  to  do  it;  and  it  is  to  be  used  according  to 
the  discretion  of  every  one,  so  that  no  one  may  un- 
dertake to  measure  it  off  by  rules,  as  the  pope  has 
done;  just  as  we  cannot  measure  off  prayers,  but 
let  them  be  free,  if  any  one's  devotion  suggests  or 
demands  them;  nor  can  we  apply  it  to  the  alms- 
giving, to  whom,  or  when,  or  how  much  we  are  to 
give,  as  if  forced  by  necessity  and  law. 

This  is  the  extent  of  the  general  law  for  all  Chris- 
tians, and  it  is  commended  that  every  one  live  tem- 
perately, soberly  and  discreetly,  not  for  a  day  or  a 


SERMON    ON   THE   MOUNT,  28l 

year,  but  daily  and  continually,  which  the  Scrip- 
tures call  sobrietatein^  living  soberly;  so  that,  al- 
though they  cannot  observe  all  the  principal  fasts, 
yet  do  this  much  that  they  are  moderate  m  eating, 
drinking,  sleeping,  and  in  all  the  needs  of  the  body, 
that  it  may  minister  to  what  is  necessary  and  not  to 
what  is  superfluous  and  capricious,  and  not  live 
here  as  if  we  were  only  to  cat  and  drink,  to  dance 
and  be  merry.  If,  however,  sometimes  through 
weakness  we  are  guilty  of  some  excess,  that  will 
have  to  be  reckoned  under  the  head  of  forgiveness 
of  sins,  as  other  daily  failings. 

But  first  of  all  see  to  it  that  you  are  in  advance 
pious  and  a  true  Christian,  and  are  not  thinking  to 
render  a  service  to  God  through  this  fasting;  but 
serving  God  must  be  simply  faith  in  Christ  and 
love  to  your  neighbor,  so  that  you  do  just  what  is 
your  duty.  If  this  be  not  the  case  with  you,  then 
rather  let  the  fasting  alone.  For  fasting  is  meant 
only  to  be  imposed  upon  the  body  to  cut  off  out- 
wardly its  lust  and  the  occasions  for  lusting;  just  as 
faith  does  the  same  inwardly  in  the  heart.  Let 
this  be  enoug^h  said  about  fasting;. 

Now  we  must  look  also  at  the  words  that  Christ 
appends  to  all  of  these  things,  almsgiving,  praying 
and  fasting — that  they  are  to  be  secret,  then  will 
our  Father,  who  seeth  in  secret,  reward  us  openly. 
For  it  is  a  necessary  comforting  assurance  for 
Christians  who  do  these  works  uprightly,  since  in 


282  LUTHER'S  COMMENTARY  ON   THE 

the  world  their  works  are  maligned  and  so  covered 
up  and  concealed  that  no  ungodly  person  can  see 
them;  and  even  if  he  sees  them,  yet  with  eyes  open 
he  does  not  acknowledge  them.  Thus,  take  our- 
selves for  example,  what  good  we  do  through  the 
grace  of  God,  that  no  one  sees,  and  the  whole  world 
denounces  us  as  those  who  pray,  fast,  and  despise 
and  forbid  all  good  works,  and  occasion  only  mis- 
fortune and  discord.  But  how  we  pray,  both  openly 
and  secretly,  that  they  are  not  to  see,  even  if  they 
hear  it  and  are  standing  alongside,  and  would  like 
to  attack  us  publicly,  as  we  are  helj)ing  to  keep 
the  peace  and  do  good,  etc.  For  God  has  so  or- 
dained it,  as  the  Scriptures  say,  that  no  ungodly 
person  shall  see  the  glory  of  God,  that  is,  every- 
thing that  God  says  and  does;  as  also  Isaiah  says, 
vi.  lo:  Make  the  heart  of  this  people  fat,  and  make 
their  ears  heavy,  and  shut  their  eyes;  lest  they  see 
with  their  eyes,  and  hear  with  their  ears,  and 
understand  with  their  heart,  and  convert,  etc. 

And  so  it  is  with  us,  both  in  our  doctrine  and 
life.  For  I  suppose  our  gospel  is  not  hidden,  in 
itself,  but  so  noised  abroad  that  they  all  see  and 
hear  it;  else  they  would  not  so  furiously  rage 
against  it;  yet  they  cannot  see  it,  and  it  must  be 
called  among  them  not  the  gospel,  but  a  damnable 
heresy.  So  also  they  do  not  see  its  fruits  in  us  and 
our  good  works  that  we  show  towards  them,  as  our 
enemies,  and  humble   ourselves  most   completely 


SERMON    ON   THE    MOUNT.  283 

before  them,  offer  them  peace  and  everything  that 
is  good,  and  besides  faithfully  pray  for  them:  yet 
they  are  not  worthy  to  recognize  this,  but  must  for 
this  very  reason  so  much  the  more  horribly  perse- 
cute us.  Thus  they  also  do  not  see  our  fasting, 
how  our  preachers  willingly  endure  hunger  and 
trouble,  that  they  may  serve  the  people,  etc.  But 
when  they  fast  along  with  a  good,  fat  collation, 
and  three  or  four  courses,  that  is  a  splendid  feat 
and  great  holiness;  just  as  our  praying  must  be 
considered  as  nothing  in  contrast  with  their  bab- 
bling and  howling  in  the  churches. 

See,  thus,  the  entire  Christian  life  must  be  and 
remain  hidden,  and  cannot  attain  to  any  notoriety 
nor  have  any  show  and  display  before  the  world. 
Therefore  be  satisfied,  and  do  not  worry  about  it, 
though  it  be  concealed,  and  indeed  covered  up  and 
buried,  so  that  no  one  sees  or  regards  ifc,  and  be 
content  that  your  Father  up  there  in  heaven  sees 
it;  he  has  sharp  eyes  and  can  see  very  far  off,  al- 
though it  be  covered  by  great,  dark  clouds,  and 
buried  deep  in  the  earth;  in  such  a  way  that  the 
life  of  all  Christians  is  intended  alone  for  the  e)'es 
of  God.  For  that  is  at  all  events  the  outcome  of  it 
all;  we  may  live  as  we  will,  and  do  as  well  as  we 
can,  yet  we  still  cannot  please  the  world,  nor  do 
what  seems  right  to  it  or  worthy  of  praise,  and  it 
does  not  really  deserve  to  be  helped  and  benefited. 

Therefore  we  must  also  aeain  sfive  it  its  walking- 


284  LUTHER'S  COMMENTARY  ON   THE 

papers  and  send  it  home  to  the  devil,  and  confi- 
dently defy  it  with  such  rhymes  as:  "Let  the  world 
go,  it  has  a  poor  show,"  etc.  It  is  enough  that  we 
are  acting  to  please  him  who  sees  what  we  do;  and 
we  will  neither  do  nor  leave  undone  anything  to 
please  them,  God  helping  us,  whether  they  thank 
or  abuse,  are  angry  or  laugh;  we  will  not  at  any 
rate  make  it  otherwise  than  it  has  always  been. 
Why  should  we  then  strive  after  the  honor  or  grati- 
tude that  cannot  be  obtained?  No,  we  will  com- 
mend it  to  the  scoundrels  that  wear  rosaries  about 
their  necks,  are  bellowing  day  and  night  in  the 
choir,  are  gormandizing  on  nothing  but  fish  and 
stinking  oil,  etc.,  and  are  doing  nothing  but  lost 
works;  these  shall  gain  the  honor  and  glory  from 
the  world,  as  they  deserve  them  both,  and  they  be- 
long together,  as  cattle  and  a  stable,  with  the  devil 
behind.  •  For  as  the  works  are,  so  shall  also  the 
priests  be,  that  one  villain  may  praise  another. 

That  is  one  part  of  the  consolation,  that  we 
know  that  the  world  is  not  worthy  of  us;  but  we 
have  another  One  in  heaven^  who  beholds  us  and 
our  works.  The  other  part  is,  that  he  says:  "Thy 
Father  which  seeth  in  secret  shall  reward  thee 
openly;"  that  it  will  not  only  be  seen,  but  also  re- 
warded; and  not  in  secret,  'but  openly,  that  the 
whole  world  may  see,  along  with  its  own  perpetual 
disgrace.  Therefore  let  him  dispose  of  it;  he  will 
bring  it  to  light,  so  that  it  is  not  kept  in  the  dark, 


SERMON   ON   THE    MOUNT.  285 

and  [he  will  do  it]  on  earth  and  in  the  presence  of 
the  people;  as  also  the  thirty-seventh  Psalm  com- 
fortably teaches:  "Commit  thy  way  nnto  the  Lord; 
trust  also  in  him,  and  he  shall  bring  it  to  pass. 
And  he  shall  bring  forth  thy  righteousness  as  the 
light,  and  thy  judgment  as  the  noonday."  See 
how  the  dear  martyrs  were  so  shamefully  murdered, 
and  yet  they  now  so  shine  forth  that  all  the  world 
in  contrast  is  a  mere  stench.  So  John  Huss  before 
our  day  was  condemned,  with  unheard  of  brutality, 
and  his  name  (as  they  supposed)  was  forever  oblit- 
erated; yet  now  he  shines  forth  with  such  honor 
that  his  cause  and  teaching  must  be  praised  before 
the  whole  world,  and  the  matter  of  the  pope  lies  in 
the  dirt  most  ignominiously. 

Then  let  us  now  be  shoveled  under  and  stay 
hidden;  the  time  will  come  when  God  will  draw  us 
forth,  that  our  cause  must  shine  before  the  eyes  of 
all  the  world,  even  yet  in  this  life,  but  still  more 
gloriously  at  that  day  when  some  poor  man  will 
step  forth  with  his  fruits  and  good  works,  and  put 
to  shame  the  whole  papacy  and  the  world,  so  that 
his  cause  will  be  perfect  light  and  clearness,  but  the 
other  nothing  but  filth;  only  so  that  we  cling  to 
the  word  of  Christ,  and  do  not  care  or  be  worried 
about  it  that  we  are  now  befouled  and  thrown  into 
the  dark  before  the  world:  but  look  to  him  and  do 
everything  for  his  sake.  For  God's  work  and  word 
cannot  lag  behind,   but  must  come  forth   to  the 


286         Luther's  commentary  on  the 

light,  howev^  deeply  it  is  covered  up  and  buried; 
so  that  I  have  often  myself  wondered,  when  I 
looked  at  the  papacy,  how  the  devil  through  the 
pope's  abominations  has  thrown  the  dear  gospel 
into  a  dung-pile  and  puddle,  and  covered  it  up  so 
completely  that  I  thought  it  would  not  be  possible 
for  the  truth  ever  to  come  forth  again  amid  such 
perversions  of  masses,  purgatory  and  numberless 
other  abominations:  yet  it  had  to  come  forth,  just 
when  it  lay  the  deepest,  and  they  were  thinking 
that  they  had  settled  the  matter  for  ever. 

The  same  thing  happened  to  Christ  himself; 
when  they  had  put  him  under  ground  and  supposed 
they  had  covered  him  up  so  deeply  that  nobody 
would  ever  mention  him  again,  then  he  blazes 
forth  and  shines  by  his  word  so  brightly  that  they 
all  had  to  go  under  for  ever.  Therefore  we  ought 
also  to  feel  safe,  for  we  have  his  word,  so  that  our 
doctrine  and  works  must  come  to  the  light  and  be 
praised  before  the  eyes  of  all  the  world;  although 
now  they  are  concealed;  unless  God  himself  must 
stay  in  the  dark.  See,  this  is  the  comforting  as- 
surance, given  to  us  as  an  admonition,  that  we  are 
to  exercise  ourselves  in  really  good  works,  and  not 
worry  ourselves  because  they  are  not  observed  by 
the  world,  for  it  is  too  blind;  and  just  as  little  as  it 
recognizes  God,  just  so  little  does  it  recognize  his 
word  and  works;  and  it  will  never  come  to  see  how 
grand  a  thing  it  is  to  be  a  baptized  child,   or  a 


SERMON    ON   THE    MOUNT.  287 

Christian  who  receives  the  Lord's  Supper  and 
gladly  hears  the  word  of  God;  but  has  to  look  at  it 
as  a  mere  water-bath,  or  a  bit  of  bread,  and  a  use- 
less talk.  So  also  it  does  not  see  what  he  is  doing 
who  rightly  fasts  or  prays.  Therefore  we  commend 
it  to  him  who  can  see  it,  and  hope  that  he  will  put 
to  shame  the  blind,  crazy  saints,  with  their  pomp- 
ous, hypocritical  display  by  which  they  are  now 
darkening  the  life  and  works  of  Christians. 

V.  19-21  :  '''■Lay  not  tip  for  yourselves  treasures  upon  earth, 
where  moth  and  rust  doth  corrupt,  and  where  thieves  break 
through  and  steal:  but  lay  up  for  yourselves  treasures  in  hea- 
ven, luhcre  thieves  do  not  break  through  nor  steal :  for  where 
your  treasure  is,  there  zvill your  heart  be  also.'^ 

He  has  been  thus  far  rebuking  their  false  inter- 
pretations of  the  ten  commandments,  and  purifying 
and  cleansing  the  befouled  and  obscured  doctrine ; 
then  he  taught  the  nature  of  real  good  works  in 
contrast  with  their  false,  pretended  good  works;  in 
such  a  way  that  we  may  rightly  understand  the  ten 
commandments  and  do  really  good  deeds.  Now  he 
begins  to  warn  against  the  temptations  that  beset 
this  doctrine,  and  continues  in  this  strain  almost 
until  the  eighth  chapter,  and  means  to  set  forth  the 
whole  matter  most  admirably,  as  a  skilled  master, 
who  omits  nothing  that  may  serve  to  keep  us  in  the 
true  doctrine  and  life. 

First  of  all  he  takes  up  the  beautiful,  great  vice 
that  is  called  avarice.     For  these  are  about  the  two 


288  LUTHER'S  COMMENTARY   ON   THE 

worst  plagues  that  always  make  their  appearance, 
if  we  preach  tlie  gospel  and  try  to  live  accordingly; 
first,  false  preachers,  who  corrupt  the  doctriue;  then 
squire  avarice,  who  hinders  right  living;  as  we  see 
now,  since  the  gospel  is  preached  again,  that  the 
people  have  become  much  more  avaricious  than 
before,  they  rake  and  scrape  together  as  if  they 
were  almost  dying  from  hunger;  they  formerly 
groped  in  blindness,  as  if  stupefied,  listened  to  the 
preaching  of  irresponsible  dreamers,  and  gave  by 
the  score  what  was  demanded,  so  that  they  neither 
saw  nor  knew  what  was  being  taken  from  them  ; 
but  now,  since  their  eyes  are  opened,  that  they 
know  how  they  ought  to  live  and  perform  really 
good  w^orks,  they  watch  their  pennies  so  closely, 
and  are  as  avaricious,  as  if  each  one  would  like  to 
monopolize  the  treasures  of  the  world:  so  that  I 
cannot  otherwise  explain  it,  or  tell  whence  it 
comes,  except  that  it  must  be  a  temptation  from 
the  very  devil  himself,  who  always  interjects  this 
abominable  vice  along  with  the  light  of  the  gospel, 
to  hinder  it.  For  the  gospel  gives  us  the  consola- 
tion that  we  not  only  are  there  to  live  forever,  but 
are  also  here  to  have  enough  to  eat,  as  we  read  in 
the  eighth  Psalm:  that  Christ  is  to  be  a  King  and 
Ivord  over  all  the  world,  and  have  in  his  hand  all 
sheep  and  oxen,  and  all  the  beasts  upon  earth,  so 
that  he  will  not  let  us  die  of  hunger.  Now,  this  we 
know;  and  yet  we  ourselves  are  much  more  deeply 


SERMON    ON    THE    MOUNT.  289 

immersed  in  avarice  and  care  for  daily  food  than 
before,  and  are  all  the  time  short  of  fnnds  and  out 
of  pocket,  and  cannot  give  for  the  glory  of  God  the 
tenth  part  of  what  we  used  to  cram  down  the  thiont 
of  the  devil. 

Christ  taught  the  same  thing  in  many  other 
places,  and  announced  it  beforehand.  As,  when 
he  sent  out  his  apostles  to  preach,  his  chief  care 
and  admonition  were  that  they  should  beware  of 
these  two  things,  false  teaching  and  avarice;  and 
he  strictly  charged  them  that  they  should  take  no 
provision  with  them  on  the  way,  nor  be  concerned 
about  what  the}^  should  eat  and  drink,  so  that  (as 
above  said)  the  two  most  injurious  things  in  Chris- 
tendom, by  which  it  is  greatly  perverted,  are: 
spiritually,  the  faith  by  false  doctrine,  bodily,  the 
fruits  by  avarice.  Therefore  there  is  need  here  of 
preaching  and  warning,  when  we  have  decided 
upon  doctrine  and  life,  that  we  take  due  care  to 
adhere  to  it  and  not  be  diverted  from  it  by  false  in- 
terpretations of  Scripture;  and  then  to  beware  of 
avarice  that  it  do  not  secretly  ensnare  and  get  pos- 
session of  us,  so  that  we  do  not  aim  only  at  tem- 
poral things,  to  have  enough  here,  as  if  that  were 
all. 

For  it  is  a  dangerous,  insinuating  vice,  and  can 

put  on  an  attractive  appearance  and  start  beautiful 

thoughts,  so  that  it  even   deceives  Christians,  and 

no  one  can  be  sure  of  being  safe  acrainst  it.     For 

19 


290  LUTHER'S   COMMKNTARY   ON   THE 

when  tliey  see  how  ill  it  goes  with  them  in  the 
world,  that  is  ever  imposing  npon  them,  and  be- 
grndging"  them  even  a  bit  of  bread,  so  that  they  for 
its  sake  mnst  nearly  die  of  hunger;  how  the  poor 
preachers  are  now  left  to  endure  trouble  and  want; 
they  are  so  tempted  that  they  consider  how  they 
may  get  and  accumulate  something,  so  that  they 
may  stay  in  the  world,  until  at  last  they  actually 
become  involved  in  worldly  care  and  avarice,  and 
through  this  let  their  ministerial  office  fall  and  lie, 
and  some  even  let  go  the  gospel  altogether. 

See,  for  this  reason  Christ  now  begins  with 
many  words  to  preach  against  the  great  idol  mam- 
mon, and  paints  it  in  the  most  detestable  colors,  so 
that  one  should  by  all  means  be  on  his  guard 
against  it  ;  and  he  sa}'S,  in  the  first  place :  Lay 
not  up  for  yourselves  treasures  upon  earth,  where 
moth  and  rust  doth  corrupt,  and  where  thieves 
break  through,  etc.  Here  he  gives  to  the  treas- 
ures upon  earth  three  burrowers,  rust,  moths  and 
thieves ;  these  are  scandalous  watchmen  when 
they  are  set  over  treasures.  Now  God  has  wisely 
ordained  that  where  a  treasure  is  there  must  such 
fellows  be  that  watch  it;  just  as  commonly  the 
sparrows  or  rats  and  mice  with  the  corn.  For  it  is 
not  worth  anything  better,  since  we  do  not  rightly 
use  money  and  propert\-,  but  through  sheer  avarice 
scrape  it  together  for  ourselves,  and  no  one  gives 
or  orrants  it  to  another. 


SERMON    ON   THE    MOUNT.  29I 

But  this  means  not  only  the  moths  and  rnst  that 
devour  clothes  or  iron  and  brass;  nor  mice  and 
rats,  that  can  be  caught  in  traps;  also,  not  the 
mere  thieves  that  secretly  empty  the  cofters,  but 
also  the  great  living  moths  and  public  thieves,  as 
the  great  corrupters  and  profligates  at  court,  that 
can  empty  bins  and  purse  for  a  prince,  and  at  last 
strip  him  of  all  that  he  has;  so  also  in  cities,  not 
onl}'  those  who  creep  into  a  citizen's  house,  but 
who  with  cunning  secrecy  suck  out  the  city's  re- 
sources by  usury  and  extortion  in  the  market  and 
wherever  they  can  ;  so  that,  in  short,  wherever 
there  is  money  and  property  there  must  also  moths 
and  thieves  be,  eager  for  it;  and  everything  in 
the  world  is  full  of  these  rats  and  mice,  wherever 
people  live  together.  For  what  else  than  such  a 
rust  or  moth  is  an  unfaithful  counsellor  at  court, 
or  an  officer  who  does  nothing-  but  nibble  away  at 
a  prince's  money  or  property  as  long  as  it  lasts? 
As  there  are  now  many  of  these  hypocrites,  who 
with  daily,  heavy,  unnecessary  and  useless  ex- 
penses make  the  princes  poor,  and  who  do  not  care 
whether  a  prince  is  prospering  or  going  to  ruin,  if 
they  can  only  be  masters  of  his  money  and  man- 
age things  as  they  please.  Thus  also,  in  all  towns 
and  villages  we  find  everything  full  of  rats  and 
moths,  both  great  and  small,  secret  and  public,  as 
shoemakers,  cobblers,  tailors,  butchers,  bakers, 
brewers    and    saloon-keepers,    and    other    trades, 


292  LUTHER'S   COMMENTARY  ON   THE 

workmen  and  day-laborers.  Yes,  in  every  house, 
he  who  has  a  hizy,  unfaithful  servant  or  maid, 
what  else  has  he  than  a  weevil,  that  devours  more 
for  him  than  if  he  had  his  floor  full  of  rats  and 
mice?  Now  see  what  a  fine  god  inammou  is,  who 
has  no  better  protectors  and  courtiers  about  him 
than  mere  moths  and  rust,  so  that  if  one  has  been 
gathering  'treasures  for  a  long  while,  yet  there  must 
be  so  much  devouring  by  this  kind  of  hangers-on 
that  no  one  who  ought  to  enjoy  it  is  glad  or  takes 
pleasure  in  it ;  and  not  many  treasures  of  great 
men  and  princes  have  ever  been  well  invested,  but 
they  have  generally  been  wasted  through  wars,  or 
devoured  by  these  miserable  cankers,  or  other- 
wise uselessly  squandered  or  destroyed.  Therefore, 
those  are  best  off  who  have  not  many  treasures, 
for  they  have  not  many  rats  to  feed,  and  need  not 
be  afraid  of  thieves. 

How,  then,  are  we  to  have  no  treasures  at  all, 
and  are  all  hereby  condemned  who  gather  treasures 
upon  earth  ?  Surely  that  cannot  be  the  case.  For, 
if  everybody  would  do  as  you  and  I  do,  to-morrow 
nobody  would  have  anything  in  house  and  home. 
The  lords  and  princes  must  acquire  and  have  pro- 
vision for  land  and  people.  For  to  this  end  God 
has  created  gold  and  silver  and  given  them  mines. 
Thus  we  read  in  the  Scriptures  that  Moses  taught 
the  king  that  he  should  not  have  too  many  horses, 
too  much  gold  and  silver,   etc.     Thereby  he  ad- 


SERMON   ON   THE   MOUNT.  293 

mils  that  he  may  gather  treasures  moderately ;  as 
also  King  Solomon  himself  boasts  [that  he  has 
gathered  treasures],  and  the  patriarch  Joseph  gath- 
ered so  much  that  he  made  all  Egypt  the  king's 
own,  with  its  corn,  money,  property,  cattle,  and 
the  very  bodies  of  the  people  besides,  as  complete 
vassals  ;  thus  Abraham,  too,  had  many  sheep  and 
much  gold  and  silver  with  which  he  traded.  What 
shall  we  say  to  it  then,  that  he  here  so  clearly  for- 
bids us  to  gather  treasures?  since  he  himself  (if  we 
wanted  to  reckon  with  him)  had  a  fund,  because 
Judas  held  the  bag,  and  yet  there  was  always  a 
balance  on  hand,  so  that  they  never  wanted  for 
anything  when  he  sent  forth  the  disciples,  as  they 
themselves  said.  Why,  then,  does  he  here  forbid 
this,  and  say  that  they  shall  take  no  money,  nor 
scrip,  nor  shoes  with  them  ? 

Answer:  It  has  been  said  above,  often  enough, 
that  Christ  in  this  sermon  teaches  a  single  person 
or  a  Christian  man  ;  and  that  a  man  of  the  world 
and  a  Christian  are  to  be  kept  quite  distinct.  For 
a  Christian  does  not  mean  a  male  or  female,  young 
or  old  person,  lord,  servant,  emperor,  prince, 
farmer,  citizen,  nor  anything  that  is  part  of  the 
world  and  may  be  known  by  a  worldly  designation; 
he  has  no  person  or  mask,  and  should  neither 
have  nor  know  anything  in  the  world,  but  be  satis- 
fied with  his  treasure  in  heaven.  He  who  does  not 
properly  make  this  distinction  cannot  rightly  un- 


«94  LUTHER'S  COMMENTARY   ON   THE 

derstaiid  these  sayings;  as  our  sophists  and  fanatics, 
who  mix  and  confound  these  things  together. 

A  prince  may  very  well  be  a  Christian,  but  as  a 
Christian  he  is  not  to  rule;  and  in  so  far  as  he  rules 
he  is  called  not  a  Christian,  but  a  prince.  The 
person  is  a  Christian,  but  the  office  or  princeship 
has  nothing  to  do  with  his  Christianity.  For,  so 
far  as  he  is  a  Christian,  the  gospel  teaches  him  that 
he  is  to  injure  no  one,  not  to  punish  or  take  re- 
venge, but  to  forgive  everybody,  and  to  endure 
whatever  injury  or  injustice  is  done  to  him.  That 
is  (I  say)  the  lesson  of  a  Christian.  But  that  would 
not  constitute  a  good  government,  if  you  would 
preach  in  that  way  to  the  prince;  but  he  must 
speak  thus:  My  Christianity  is  something  between 
God  and  myself,  that  has  its  own  rules,  how  I  am 
to  live  with  reference  to  him;  but  besides  this  I 
have  in  the  world  another  office  or  rank,  that  I  am 
a  prince.  This  person  does  not  stand  related  to 
God,  but  the  relation  is  between  me  and  my  land 
and  people,  etc.  In  this  respect  the  question  is 
not  how  you  are  to  live  towards  God,  and  what  you 
are  to  do  and  suffer  for  yourself;  let  that  be  for 
your  persQU  as  a  Christian,  that  has  nothing  to  do 
with  land  and  people.  But  your  princely  person 
must  do  none  of  these  things  or  have  anything  to 
do  with  them;  but  think  how  it  may  manage  the 
government,  keep  and  protect  justice  and  peace, 
punish  the  wicked. 


SERMON   ON   THE   MOUNT.  295 

See,  in  this  way  both  ranks  or  offices  are  rightly 
divided,  and  yet  in  one  person,  and  so  to  speak 
are  contradictory,  so  that  one  person  shall  at 
the  same  time  suffer  everything,  and  not  suffer ; 
but  in  such  a  way  that  to  each  office  its  own  ap- 
propriate experience  is  applied:  namely,  as  said 
above:  If  it  affects  me  as  a  Christian,  then  I  am  to 
endure  it;  but  if  it  affects  me  as  a  secular  person, 
which  is  not  between  God  and  me,  but  bound  to 
land  and  people, (whom  I  am  commanded  to  help 
and  protect,  and  the  sword  is  placed  in  my  hand 
for  this  purpose,)  then  it  is  not  suffering  that  is 
called  for,  but  the  opposite.  So  every  nian  upon 
earth  has  two  persons:  one  for  himself,  bound  to 
no  one,  but  to  God  alone;  aside  from  that,  a  secu- 
lar one,  with  which  he  is  bound  to  others;  as  we 
must  be  mixed  together  in  this  life,  as  a  husband 
or  householder  with  wife  and  child;  who,  although 
he  is  a  Christian,  must  nevertheless  not  suffer  it 
from  those  related  to  him  that  they  practice  knav- 
ery or  reckless  behavior  in  the  house,  but  he  must 
resist  and  punish  wrong-doing,  so  that  they  must 
conduct  themselves  properly,  etc.  If  you  rightly 
apprehend  this  difference,  then  it  is  easy  to  under- 
stand the  teaching  of  Christ.  For  he  is  speaking 
here,  and  in  all  his  sermons,  not  about  how  a  sec- 
ular person  is  to  do  and  live;  but  how  you  are  to 
live  uprightly  towards  God  as  a  Christian,  who  has 
not  to  concern  himself  about  the  world,  but  only 
about  the  life  to  come. 


296         luthp:r's  commentary  on  the 

Thus  I  say  also  in  regard  to  this  text  :  My  per- 
son, that  is  called  a  Christian,  is  not  to  care  for  or 
lay  up  money  ;  but  I  am  to  be  heartily  devoted  to 
God  only.  Bnt  externally  I  may  and  am  to  use 
temporal  good  for  my  body,  and,  as  to  other  people, 
so  far  as  relates  to  my  secular  person,  I  may  gather 
money  and  treasures  ;  yet  not  too  much,  so  that  I 
do  not  make  an  avaricious  belly  out  of  myself, 
that  cares  only  for  itself,  and  can  never  be  filled. 
For  a  secular  person  must  have  money,  corn  and 
provision  for  his  land,  people,  or  others  that  belong 
to  him.  Thus,  if  one  could  rule  in  such  a  way  as 
the  patriarch  Joseph  in  Egypt,  so  that  all  the 
storehouses  and  vessels  should  be  full  of  food,  and 
could  manage  the  country  in  such  a  way  that  all  its 
need  would  be  provided  for,  from  which  provision 
one  could  help  the  people,  advance  to  them  and 
distribute  among  them,  if  necessary  ;  that  would 
be  an  excellent  treasure  and  an  admirable  and 
Christian  use  of  worldly  goods.  For  what  a  prince 
gathers,  he  gathers  not  for  himself,  but  as  a  person 
belonging  to  all,  yes,  as  a  common  father  of  the 
whole  land.  For  we  must  not  all  be  beggars,  but 
every  one  provide  so  much  for  himself,  that  he  can 
maintain  himself  and  not  impose  upon  others,  and, 
besides,  he  should  help  others,  and  thus  one  should 
contribute  to  others  when  it  is  necessary. 

Thus  every  city  should  lay  up  as  much  as  it  can 
for  the  common   need;   yes,    every   parish   should 


SERMON   ON   THE   MOUNT.  297 

have  a  common  treasury  for  the  poor.  That 
would  not  be  unfair,  but  should  be  called  laying 
up  Christian  treasures.  For  it  is  not  such  a  treas- 
ure as  ministers  to  avarice  and  lust  ;  as  the  world 
does,  and  as  our  priests  hitherto  have  gathered 
money,  and  with  no  other  purpose  than  to  find 
their  pleasure  with  it,  and  to  play  with  the  florins 
like  the  little  girls  with  their  dolls.  But  when 
necessity  calls  for  it,  when  others  are  to  be  helped, 
then  there's  nobody  at  home.  These  are  the 
devil's  treasures,  against  which  Christ  is  here 
speaking,  that  we  are  not  to  lay  up  treasures  upon 
earth,  that  is  for  one's  self  and  for  his  own  pleasure; 
in  such  a  way  that  the  heart  does  not  become 
avaricious,  and  cling  to  the  temporal  mammon,  but 
seek  for  and  lay  up  another  treasure  in  heaven. 
But  outwardly  and  secularly  you  may  lay  up  as 
much  as  you  can  with  God  and  honorably  ;  not  for 
your  own  satisfaction  and  avariciousness,  but  for 
the  need  of  other  people.  He  who  thus  accumu- 
lates shall  have  blessing  and  indulgence  besides, 
as  a  pious  Christian. 

But  those  who  are  thus  avariciously  scraping  to- 
gether, so  that  they  cannot  cease,  and  yet  do  not 
let  any  one  enjoy  it,  so  that  they  dare  not  them- 
selves make  a  cheerful  use  of  it,  with  them  it  shall 
happen,  as  is  here  said,  that  moth  and  rust  and 
thieves  shall  consume,  so  that  as  it  came  so  shall  it 
go;  although   it  also  often  happens,  on   the  other 


298  LUTHER'S   COMMENTARY   ON    THE 

hand,  that  eveu  where  things  have  been  properly 
gathered,  they  are  nevertheless  consumed  in  this 
way.  For  no  better  treatment  can  be  expected  on 
earth  for  temporal  good  at  any  rate.  If  this  now 
happens  to^those  who  lay  up  treasures  rightly,  how 
much  rather  to  those  who  seek  nothing  else  than 
the  money,  not  the  use,  advantage  and  fruit  of  the 
money.  For  it  is  here  so  denounced  that  moth  and 
rust  must  attack  it  and  consume  it,  and  it  be  stolen, 
so  that  no  one  can  succeed  who  thus  avariciously 
rakes  and  scrapes  together;  and  although  a  farmer 
has  gathered  a  great  deal,  he  still  must  not  use  it, 
that  does  not  become  him,  but  he  must  bury  it,  so 
that  it  does  not  benefit  him  or  any  one  else,  other- 
wise the  worms  gnaw  and  bite  at  it,  or  it  falls  to 
the  share  of  the  public  servants  or  scoundrels  at 
court,  so  that  it  may  not  be  better  spent. 

Thus  now  Christ  is  trying  with  these  words  to 
reason  us  out  of  the  idea  of  thus  avariciously  grasp- 
ing after  mammon,  and  he  speaks  about  it  so  con- 
temptuousl-y  that  he  could  not  make  it  more  odious 
to  us.  For  what  sort  of  a  god  is  that,  who  cannot 
do  so  much  as  to  defend  himself  against  moth  and 
rust,  but  must  let  himself  be  daily  gnawed  at  and 
consumed,  and  lie  there  to  be  plundered  by  every- 
body, so  that  everything  that  comes  along  feasts 
upon  him,  and  every  thief  steals  him,  etc.  That  is 
vexatious,  to  have  such  a  helpless  god,  subject  to 
moth,  rust  and  thieves,  who  yet  rules  the  whole 


SERMON   ON   THE   MOUNT.  299 

world.  Therefore  we  ought  to  be  ashamed  of  our- 
selves, that  we  are  such  people  as  to  be  cliuging  to 
such  a  moth-eateu  treasure  aud  placing  all  our  con- 
fidence upon  it.  Since  }ou  know  this,  (he  means 
to  say),  do  not  set  your  heart  upon  it,  so  that  you 
lay  up  for  yourselves  treasures  upon  earth;  but  be 
satisfied  with  what  God  here  gives  you,  and  hold  it 
liable  to  be  lost  or  taken  from  you.  For  that  is  all 
that  can  be  expected;  especially  if  you  wish  to  be  a 
Christian,  and  confess  or  preach  your  Lord,  you 
must  be  always  expecting  to  be  snapped  at  and  cast 
out,  as  one  that  has  challenged  the  world  and  all 
the  devils.  If  you  are  to  be  really  consistent,  you 
must  be  courageous  enough  to  despise  all  their 
treasures  and  goods,  and  be  assured  of  another,  bet- 
ter treasure. 

Therefore  he  says  :  Lay  up  for  yourselves  treas- 
ures in  heaven,  that  is,  let  the  world  have  its 
moth-eaten  treasures,  liable  to  be  robbed  and 
stolen,  that  are  of  no  more  value  than  that  the 
world  may  take  pleasure  and  comfort  in  them. 
But  you  that  are  not  of  the  world,  but  belong  to 
heaven,  and  are  purchased  for  heaven  by  my  blood, 
so  that  you  may  have  another  eternal  treasure  that 
is  prepared  and  appointed  for  you,  do  not  let  your 
heart  here  be  entrapped:  but,  if  your  office  and 
worldly  calling  are  such  that  you  must  have  to  do 
with  earthly  treasure,  do  not  cling  to  it  or  serve  it. 
But  let  it  be  your  aim  to  gain  those  treasures  that 


300  LUTHER'S   COMMENTARY   ON   THE 

are  laid  up  for  you  in  heaven.  For  those  are  true 
treasures  that  neither  moth  nor  rust  can  reach,  and 
they  are  altogether  safe  against  everything  that 
can  devour  or  steal.  For  they  are  so  deposited 
that  they  always  remain  whole  and  ready,  and  are 
so  guarded  that  no  one  can  break  through  after 
them. 

Let  him  now  who  wants  to  be  a  Christian  apply 
this  stimulus  and  this  logic  to  himself.  For  it 
ought  to  please  an  avaricious  fellow,  and  make  his 
heart  laugh,  when  one  shows  him  such  a  treasure 
that  no  rust  can  corrupt  and  no  thief  steal.  But 
the  world  is  said  not  to  regard  this,  because  it  nei- 
ther sees  it  nor  feels  after  it,  but  continues  clinging 
to  the  gold  and  silver  that  it  sees  glittering, 
although  it  knows  and  sees  that  it  is  not  secure 
for  an  hour  against  rust  and  thieves.  But  we  are 
not  preaching  to  these.  He  who  will  not  adhere 
to  Christ,  and  shape  his  course  with  reference  to 
the  invisible  treasure,  let  him  go  his  way;  we  will 
not  drag  any  hither  by  main  force.  But  take 
notice,  if  your  time  comes  that  yon  must  go  hence, 
then  call  upon  your  treasure  that  you  have  laid  up, 
and  upon  which  you  have  relied  for  consolation, 
and  see  what  you  have  in  it,  and  what  it  can  help 
you. 

But  it  happens,  as  is  written  in  the  seventy-sixth 
Psalm  (v.  5):  Dormiermit  sommun  simm  omnes 
viri  divitiarum^    et   nihil  invenertmt  in   manibus 


SERMON   ON   THE   MOUNT.  3OI 

SHIS — the  full-bellied  rich  that  served  mammon,, 
when  they  were  to  die,  found  nothing  at  all.  That 
is  indeed  a  terrible  thing,  that  those  who  have 
served  mammon  their  whole  life  long,  and  have 
done  injustice  and  wrong  unto  many  for  its  sake, 
and  have  despised  the  word  of  God,  yet  in  the  time 
of  need  could  not  have  a  hair-breadth  of  enjoyment. 
Then  for  the  first  time  their  eyes  are  opened  so 
that  they  look  into  another  world,  and  go  groping 
about  for  what  they  have  gathered  as  a  provision, 
yet  they  find  nothing,  and  are  left  to  pass  away 
empty  in  disgrace ;  then  they  become  so  anxious 
and  afraid  that  they  in  consequence  forget  what 
they  have  laid  up,  and  they  find  nothing  also  in 
heaven  ;  and  there  happens  to  them  just  what 
Christ  says,  in  Luke  xii.  19,  about  the  rich  man  who 
once  had  a  grand  good  harvest,  so  that  he  meant  to 
pull  down  his  barns  and  build  greater,  and  thought 
to  have  a  good  time,  and  said:  "Soul,  thou  hast 
much  goods  laid  up  for  many  years;  take  thine 
ease,  eat,  drink  and  be  merry."  Notice,  that  is  the 
little  song  of  the  farmers,  that  all  greedy  bellies 
sing;  but  what  follows?  "Thou  fool,  this  night 
thy  soul  shall  be  required  of  thee:  and  whose  shall 
those  things  be,  which  thou  hast  provided  ?"  So 
he  both  loses  this  treasure  [his  soul],  and  must  be 
robbed  of  his  gathered  goods,  and  so  disgracefully 
that  he  knows  not  who  shall  get  them. 

For  this  is  the  way  of  the  world,  since  one  rarely 


302  LUTHER'S  COMMENTARY   ON   THE 

sees  great  treasures  divinely  gathered,  so  that  they 
dare  not  spend  them  as  they  would  like  to  do,  or 
have  them  benefit  some  one,  but  they  must  be  scat- 
tered in  such  a  way  that  no  one  knows  what  has 
become  of  them;  as  I  have  already  often  observed, 
especially  in  the  case  of  great,  rich,  ignorant  priests, 
who  have  left  large  possessions,  that,  however,  soon 
disappeared  after  their  death,  or  fell  to  the  share  of 
those  who  gave  them  no  thanks  for  them,  but  reck- 
lessly squandered  and  shamefully  destroyed  them. 
And  especially  if  a  war  occurs,  then  the  devil  has 
it  all  his  own  way,  so  that  they  fall  into  the  hands 
of  the  fire-eaters,  for  whom  they  never  were  in- 
tended, and  who  besides  pile  upon  the  people  for 
them  all  sorts  of  misery. 

Therefore,  if  some  one  has  long  been  laying  up, 
and  any  one  asks  him  who  is  to  get  it,  he  has  to 
say  that  he  does  not  know;  and  it  usually  does  not 
turn  out  as  he  expected.  Therefore  he  is  a  great 
fool,  that  he  risks  all  his  comfort  and  well-being 
upon  it,  and  plagues  himself  with  great  care  and 
anxiety  all  his  life  long,  and  yet  does  not  know  for 
whom  he  has  gathered  it;  yet  nobody  considers 
this.  For  man's  blindness  and  wickedness  are  too 
great,  and  the  world  will  still  be  the  world,  and 
have  the  bother,  that  it  may  serve  the  moth-eaten 
treasure;  and  if  it  has  long  served,  and  has  angered 
God,  then  it  must  have  as  its  reward  that  God  at 
last  cannot  help  it,  and  lets  it  have  the  disappoint- 


SERMON   ON   THE   MOUNT.  303 

ment  coupled  with  insult  and  injury.  That  it  can- 
not prevent,  as  little  as  fire  can  be  prevented  from 
burniug,  or  water  from  extinguishing.  Therefore 
let  them  only  go  their  way,  and  l<;now  that  you  are 
taught,  as  a  Christian,  to  think  where  you  ought  to 
have  and  find  yonr  treasure,  where  it  is  safe  for 
you,  and  always  abides,  and  cannot  be  displaced 
or  become  another's;  and  meanwhile  use  this 
world's  goods  and  make  the  best  of  it,  as  a  passing 
possession.  And  if  you  thus  gather  treasures  with 
God  and  with  honor,  then  he  will  also  see  to  it  that 
it  remains,  if  it  ought  to  remain,  so  that  it  is  nev- 
ertheless not  lost,  but  well  used,  and  that  much 
good  is  done  with  it. 

Christ  now  ends  this  with  a  proverb,  and  says: 
Where  thy  treasure  is,  there  will  thy  heart  be  also. 
That  is  as  much  as  saying  what  we  Germans  say 
of  a  greedy  belly:  Money  is  his  heart;  that  is,  if  he 
only  has  money,  that  is  his  joy  and  comfort,  in 
short,  his  God.  Again,  if  he  has  nothing,  that  is 
his  death;  there  there  is  no  heart,  no  joy,  no  com- 
fort. Therefore  he  means  to  say :  Beware,  and  test 
3-our  own  heart,  and  know  assuredly  that  your 
heart  will  be  where  your  treasure  is;  as  we  are  else 
wont  to  say,  what  is  dear  to  a  man,  that  is  his  God. 
For  his  heart  draws  him'  thitherward,  is  occupied 
about  it  day  and  night;  he  sleeps  and  wakes  with 
it,  whether  it  be  money  and  property,  pleasure  or 
honor,    etc.     Therefore   observe   your   own  heart, 


304         lutiip:r's  commentary  on  thk 

and  you  will  soon  find  what  is  sticking  in  it,  and 
where  your  treasure  is.  For  this  may  readily  be 
felt,  if  you  have  as  great  a  pleasure  and  diligence 
in  hearing  the  word  of  God  and  living  accordingly, 
and  in  securing  that  life,  as  you  have  in  gathering 
and  storing  away  money  and  property. 

For,  if  my  heart  be  so  disposed  (and  also  proves 
itself  such,  where  it  can  be  proved)  that  I  would 
rather  lose  not  only  money  and  property,  but  also 
my  neck,  rather  than  to  forsake  or  despise  the  gos- 
pel, and  to  do  wrong  or  violence  to  my  neighbor 
for  my  own  benefit,  I  can  conclude  that  money 
and  propert}'  are  not  my  heart's  treasure,  although 
I  am  also  gathering  and  saving  ;  but  having  freely 
exposed  them  to  danger  and  hazard,  I  am  striving 
for  another  treasure,  in  heaven,  namely,  that  hid- 
den in  the  word  of  God.  x^gain,  however,  if  it  be 
the  case  with  you  that  you  let  others  preach  and 
teach  and  exhort  as  they  will,  and  you  go  along, 
thinking  that  you  have  enough,  and  live  in  style  ; 
never  ask  whether  you  are  doing  right  or  wrong  by 
your  neighbor,  if  you  only  have  your  own,  and 
make  your  calculation  so  that  with  one  penny  you 
mav  gather  two,  yes  ten,  and  have  no  concern  about 
God's  word  and  preachers,  and  about  the  world 
with  its  laws,  then  you  can  also  understand  that 
your  treasure  is  not  above  in  heaven,  but  remains 
with  the  moth  and  rust;  so  completely,  that  you 
would  rather  anger  God  and  the  world  before  you 


SERMON    ON    THE    MOUNT.  305 

would  lose  a  penny,  and  o^ive  up  anything  for  its 
sake:  as  now  peasants,  citizens,  noblemen  every- 
where shamelessly  talk  and  live,  who  for  the  sake 
of  a  penny  -venture  to  dare  defy  the  government 
of  God  in  the  Church  and  in  the  world,  so  that 
this  saying  may  remain  true  and  practically  con- 
vict them,  since  they  will  not  hear  nor  be  in- 
structed. For  it  cannot  be  otherwise,  even  if  we 
worry  long  about  it  and  would  gladly  see  it  other- 
wise. Therefore  it  is  best,  if  we  have  told  it  to 
them,  that  we  let  them  go  their  way,  and  despise 
and  laugh  at  them  as  much  as  they  do  at  us.  For 
God  says  in  the  second  Psalm  that  he  can  laugh 
too,  and  laugh  so  that  they  will  have  bitter  weep- 
ing ;  that  means  that  he  will  speak  with  tliem  in 
his  wrath  and  will  alarm  them  in  his  sore  displeas- 
ure. 

V.  22,  23.  "77^1?  light  of  the  body  is  the  eye:  if,  therefore, 
thine  eye  be  single,  thy  whole  body  shall  be  full  of  light.  But 
if  thine  eye  be  evil,  thy  whole  body  shall  be  full  of  darkness.  If 
therefore,  the  light  that  is  in  thee  be  darkness,  hozv  great  is  that 
darkness!'' 

That  is  a  warning,  that  we  must  not  allow  our- 
selves to  be  deceived  by  the  beautiful  color  and  ap- 
pearance with  which  avarice  can  adorn  itself  and 
conceal  the  villain.  For,  as  I  have,  said,  there  is 
no  vice  among  all  the  natural  vices  that  more  read- 
ily deceives  people  and  does  greater  harm  both  to 
the  gospel  and  to  its  fruits.  For  it  hinders  wher- 
20 


3o6         LUTHER'S  co]m:\ientary  on  the 

ever  it  can  the  preaching  of  the  gospel  and  its  being 
kept  among  the  people;  and  althongh  the  gospel 
be  preached,  the  preachers  who  have  fallen  nnder 
the  power  of  avarice  are  of  no  acconnt,  so  that  both 
are  thereby  injured,  the  people  who  are  to  hear  it, 
and  those  who  ought  to  preach  it;  so  that  those 
who  indeed  have  it  will  not  support  the  preachers, 
and  let  them  die  for  hunger,  so  far  as  they  are  con- 
cerned; and  as  the  preachers  see  this,  they  take 
special  pains  not  to  live  at  the  mercy  of  the  people. 
These  are  then  more  dangerous  enemies  than  the 
others.  For,  although  a  peasant  becomes  avari- 
cious, and  gives  nothing  to  support  the  gospel,  a 
preacher  can  still  be  provided  for;  although  his 
support  is  very  meagre.  But  when  the  preachers 
themselves  become  involved  in  it,  the  gospel  is  no 
longer  to  their  taste,  so  that  they  should  suffer  or 
venture  anything  for  its  sake;  but  they  will  lay 
their  plans  accordingly,  so  that  their  belly  does 
not  lack,  and  they  will  preach  what  will  please  the 
people  and  bring  the  money. 

Therefore  St.  Paul  calls  this  a  peculiar  vice,  a 
worship  of  idols  or  idolatry,  that  is  in  direct  oppo- 
sition to  the  faith,  which  is  the  true  worship  or 
honoring  of  God.  For  it  makes  mammon  and  the 
impotent  penny' its  God  and  Lord;  what  it  wills, 
that  he  does;  thus  he  lives  and  preaches,  and  is 
completely  owned  and  captured  by  it,  so  that  he 
no  longer  asks  after  the  word  of  God  and  does  not 
hazard  a  penny  on  its  account. 


SERMON    ON   THE    MOUNT.  307 

Now  Christ  can  do  nothing  more  against  all  this 
than  to  rebuke  this  vice  and  warn  those  against  it 
who  are  willing  to  be  warned  ;  and  this  is  indeed 
necessary.  For  even  the  pious  can  hardly  pre.vent 
their  being  deceived  by  it.  But  others  move  along 
serenely,  as  though  completely  swallowed  up  by 
it,  notwithstanding  what  we  preach  and  declare. 
The  Jews,  too,  were  such  a  set,  immersed  in  their 
avarice,  so  he  had  to  be  all  the  time  rebuking 
them;  and  all  the  prophets,  when  they  were  hold- 
ing forth  about  the  faith,  were  perpetually  rebuk- 
ing and  denouncing  avarice,  against  their  preach- 
ers and  false  prophets  as  well  as  against  the  mass 
of  the  people.  But  it  was  of  no  avail,  except  in 
•the  case  of  a  few  who  would  be  thereby  influenced, 
for  whose  sake  Christ  and  we  all  must  still  preach, 
and  let  the  others  go  their  way,  since  they  will  be 
of  the  devil's  party. 

Now  Ch-rist  used  this  saying  more  than  once  as 
a  common  saying,  not  only  in  reference  to  avarice, 
but  also  in  reference  to  other  matters,  especially  as 
to  doctrine.  For  in  matters  of  doctrine  it  occurs 
that  the  factious  spirits  and  lying  preachers  pre- 
tend that  they  are  heartily  and  truly  in  earnest, 
and  seek  the  honor  of  God  and  the  salvation  of 
souls,  so  that  no  one  boasts  and  asseverates  as  vig- 
orously as  they  do.  To  these  he  utters  the  warn- 
ing :  Beware,  that  your  eye  be  single  and  not  evil  ^ 
that  is,  that  your  way  of  thinking  and  your  boast- 


308  LUTHER'S   COMMENTARY   ON   THE 

ing-  is  right,  and  not  secretly  evil,  and  that  you 
are  not  deceiving  yourselves  with  false  notions  and 
thoughts. 

For  it  io  commonly  these  people  that  the  devil 
bewitches,  and  just  as  when  a  man  lies  in  a  dream 
or  sleep,  and  is  so  completely  stupefied  that  he  can- 
not see  that  he  is  dreaming  ;  but  he  does  not  think 
or  know  anything  else  than  that  it  is  really  hap- 
pening so,  and  he  is  so  sure  of  it  that  he  could  not 
feel  anything  more  sure;  and  yet  it  is  nothing  else 
than  a  dream,  which  soon  vanishes,  and  when  he 
awakens  it  is  all  gone;  and  although  it  seems  to 
him  sometimes  that  it  is  a  dream,  or  that  he  is 
dreaming  of  a  dream,  yet  he  is  ensnared,  so  that 
he  cannot  extricate  himself,  or  become  master  of 
his  senses.  So  those  people  are  also  ensnared,  who 
insist  so  confidently  upon  it  that  their  cause  is  the 
pure  truth,  so  that  they  may  swear  everything 
upon  it,  and  yet  it  is  all  nothing  but  dreams  and 
the  thoughts  of  crack-braine'd  people.  Therefore  it 
is  a  dangerous  thing  if  one  does  not  cling  closely 
and  simply  to  God's  word,  and  allows  himself  to  be 
led  away  from  it  to  the  thoughts  of  men  that  have 
an  excellent  appearance  and  soon  captivate,  so  that 
he  who  falls  within  their  influence  cannot  after- 
wards extricate  himself  from  it.  For  he  does  not 
know  anything  else  but  that  it  is  the  real  word  of 
God,  and  he  adheres  so  firmly  to  it  that  lie  cannot 
be  persuaded  to  abate  a  jot  or  tittle  of  it;  as  we  see 
that  some  have  lost  their  necks  for  it. 


SERMON   ON   THE   MOUNT.  309 

But  this  is  not  the  place  to  develop  this  thought. 
For  here  he  applies  the  saying  to  the  common  vice 
of  avarice,  which,  although  it  is  gross  and  ex- 
ternal, yet  there  is  no  vice  in  reference  to  doc- 
trine that  can  so  adorn  itself  and  wear  so  beautiful 
a  covering,  so  that  it  must  not  be  called  avarice, 
but  be  seen  and  praised,  as  though  one  were 
heartily  opposed  to  the  vice,  and  no  one  were  so 
mild,  kind  and  merciful;  and  j^et  he  does  not 
himself  see  that  his  heart  deceives  him,  and 
that  he  is  altogether  immersed  in  avarice.  We 
must  therefore  examine  the  text  a  little  farther, 
and  exhibit  it  plainly  in  illtistrations,  although  it 
is  not  possible  to  comprehend  in  how  many  ways 
the  evil  eye  can  contort  and  help  itself;  [we  do 
this]  in  order  that  one  may  learn  to  be  on  his 
guard  against  such  influences.  For  this  is  also  a 
common  temptation  among  Christians,  so  that  no 
one  believes  that  so  few  people  are  free  from  it;  for 
the  heathen  and  others  are  guilty  of  it  in  its  gross- 
est forms,  so  that  one  can  easily  recognize  it. 

Christ's  now  saying:  "The  eye  is  the  light  of  the 
body,"  is  a  reference  to  the  natural  body.  If  it  had 
no  eye,  no  sun  would  be  of  any  use,  although  it 
might  shine  a  hundred  times  so  brightly.  There- 
fore the  body  has  no  other  light  that  may  lead  and 
direct  it,  than  the  eye ;  because  one  can  see  with 
it,  we  need  not  be  afraid  that  he  will  drive  along- 
side of  the  bridge  into  the  Elbe,  or  go  through 


3IO         Luther's  commentary  on  the 

hedges  and  bushes,  or  rush  into  the  fire  or  among 
the  spears;  for  the  light  guards  him  against  danger 
and  harm.  But  he  who  has  no  eye  must  go  for- 
ward, and  stumbles  over  wood  and  stones  until  he 
falls  and  breaks  his  neck  or  is  drowned  in  the 
water;  for  there  is  no  light  there,  but  total  dark- 
ness. 

So  (he  means  to  say)  it  is  in  the  matter  of  Chris- 
tianity, especially  with  avarice.  Here  take  care 
that  your  spiritual  body  has  an  eye,  that  is,  an  up- 
right, good  intention  and  understanding,  that  you 
may  know  how  you  believe  and  live,  and  do  not 
deceive  yourself  with  false  notions  aud  darkness. 
Thus,  for  example,  if  you  thus  reason:  "I  will  work 
and  do  something,  that  I  may  gain  somethiug  and 
maintain  myself  with  wife  and  child,  with  God 
aud  honor;  and  if  God  grants  that  I  may  also  there- 
by serve  and  help  my  neighbor,  that  I  will  gladly 
do;"  see,  that  is  the  light  or  the  spiritual  eye,  from 
the  word  of  God,  that  shows  you  what  belongs  to 
your  calling,  and  indicates  to  you  how  you  are  to 
fill  it  and  live  in  it.  For  this  is  right,  and  has 
to  be,  since  the  body  lives  here,  so  that  every  one 
may  do  something  that  he  may  support  himself 
and  keep  house. 

But  now  beware  that  this  eye  does  not  become 
evil  and  deceive  you;  that  you  do  this  with  a  sim- 
ple intention,  and  have  only  this  purpose,  to  work 
and  do  what   your  calling  requires    to   meet  tlie 


SERMON   ON   THE   MOUNT.  31I 

necessities  of  yourself  and  your  neighbor,  and  not 
under  this  pretence  to  seek  something  else,  namely 
how  you  may  thereby  gratify  you  avarice.  For 
flesh  and  blood  is  a  master  in  misusing  this  light 
and  employing  it  as  a  pretence.  So,  if  it  now 
happens  that  you  have  procured  some  means  of 
living  that  you  are  fond  of,  and  are  only  concerned 
how  you  can  keep  it  and  increase  it,  and,  if  you 
•have  a  gulden,  would  like  to  have  ten  more:  see, 
here  the  evil  eye  comes  creeping  in,  that  looks  not 
only  at  the  means  of  living  and  the  necessary  pos- 
session, but  also  at  its  avarice,  and  can  still  adorn 
itself  [with  the  pretence]  that  it  is  not  seeking 
avarice,  but  is  doing  what  God  has  ordered  it  to 
do,  and  is  accepting  what  God  gives. 

Well,  here  no  one  can  look  into  your  heart  and 
judge  you;  but  beware  yourself  that  your  eye  is 
not  evil.  For  it  happens  very  easily,  and  there  is 
a  strong  inclination  to  it,  especially  when  one  sees 
how  profitable  it  is;  love  is  thirsty  and  is  never 
satiated,  and  nature  besides  is  strongly  disposed 
that  way:  so  whores  and  scoundrels  come  together, 
and  things  go  as  they  ought  to,  as  we  say:  Occasio 
facit  furem,  money  makes  villains.  Therefore 
Christ  warns  his  own  so  diligently.  For  the  world 
is  a  great  whore-house,  and  quite  merged  in  this 
vice:  and  we  ourselves  must  live  in  it,  and  these 
examples  and  incitements  tempt  us,  so  that  we  £,re 
in  great  danger  and  have  to  be  well  upon  our  guard 
that  we  do  not  let  the  devil  ride  us. 


312  LUTHER'S  COMMENTARY  ON   THE 

If  now  your  eye  is  siiigle,  (says  Christ),  your 
whole  body  is  light;  that  is,  all  that  you  are  doing 
and  living  in  }our  outward  deportment,  in  accord- 
ance with  your  office  and  calling,  that  is  all  upright, 
moving  in  accordance  with  God's  word,  with  the 
proper  intention,  so  that  it  shines  like  the  sun,  be- 
fore God  and  man,  and  it  stands  well  before  all  the 
world;  and  all  that  you  do  is  excellent,  and  you 
can  use  worldly  good  with  a  good  conscience,  as 
liaving  been  honestly  and  divinely  acquired,  etc. 
Again,  if  your  eye  is  evil,  so  that  you  do  not  act  in 
these  things  as  required  by  God  and  your  office,  but 
leave  the  track  and  are  concerned  only  to  gratify 
your  lust  and  love  for  money;  then  your  whole 
body  is  dark,  and  everything  that  you  do  is  con- 
demned by  God  and  lost,  although  you  are  called  a 
pious  man  before  the  world.  For  the  body  lets 
itself  be  led  with  its  whole  external  movement  and 
life  as  a  blind  person,  and  cannot  go  or  live  other- 
wise than  as  the  eye  directs. 

Thus  he  means  to  warn  us  and  charge  every  one 
conscientiously  to  see  to  it  how  his  mind  and  heart 
are  disposed,  so  that  he  do  not  flatter  himself  with 
the  beautiful  and  3'et  false  idea  that  he  has  a  good, 
honest  reason,  and  a  real  good  right  to  rake  and 
scrape  together  in  this  way,  and  impose  upon  God, 
so  that  he  does  not  observe  the  scoundrel;  as 
though  he  said:  You  may  adorn  yourself  as  you 
will;  but  if  you  deceive  God,  then  you  have  de- 


SKRMON   ON    THE    MOUNT.  313 

ceived  a  wise,  shrewd,  and  besides  an  experienced 
man.  But  take  care  that  you  are  not  deceiving 
yourself,  and  that  your  light  does  not  become  an 
evil  eye  that  makes  your  whole  life  dark  and  abom- 
inable in  the  sight  of  God;  for  he  has  a  clear,  sharp 
sight,  and  will  not  allow  himself  to  be  deceived  by 
your  extra  coat  of  paint.  And  he  concludes  this 
warning  with  a  threat,  to  alarm,  so  that  we  may 
not  so  readily  make  use  of  that  plausible,  invented 
notion,  and  says:  But  if  the  light  that  is  in  thee  be 
darkness,  how  great  is  that  darkness  !  That  is,  al- 
though you  ma}'  invent  such  plausible  ideas,  as  that 
you  do  not  mean  to  accumulate  through  avarice,  as 
the  others,  but. intend  to  do  it  in  such  a  way  .that 
}-ou  can  defend  it  before  God  and  the  world,  so  that 
it  must  not  be  called  avarice,  and  yet  you  live  just 
the  same,  and  make  thus  for  yourself  a  light  of 
your  own  in  your  heart;  but  see  to  it  just  here  that 
this  light  is  not  also  darkness,  not  alone  that  it  is 
sheer  avarice  in  your  heart,  but  also  that  you  mean 
to  conceal  it  as  with  the  light,  so  that  it  is  not  to 
be  called  avarice,  and  thus  there  is  a  double  dark- 
ness, much  greater  than  before. 

Just  as  that  was  a  great  darkness  under  the 
papacy  that  completely  extinguished  the  light  of 
Christian  doctrine,  so  that  they  taught  nothing 
else  than  to  take  away  sin  and  be  saved  by  works, 
etc.  But  when  they  besides  at  once  defended  this 
and  boasted  of  it  that  it  was  the  true  divine  doc- 


314         luthhr's  commentary  on  the 

trine,  and  that  he  who  denied  this  was  a  heretic, 
and  was  forbidding  the  worship  of  God  and  all 
good  works,  etc.,  then  there  was  the  blackness  of 
darkness,  so  that  lliey  adorned  this  darkness  and 
error  with  the  name  of  truth,  and  thus  made  the 
darkness  greater  by  the  superadded  light;  just  as 
if  one  knows  the  devil,  that  it  is  the  devil,  and 
makes  a  god  of  him.  That  means  to  cover  dark- 
ness with  darkness  and  yet  claim  that  it  is  bright 
and  luminous,  yes,  the  very  sun  itself. 

Thus  Christ  now  concludes :  If  the  opinion  and 
doctrine  that  one  regards  as  light  is  itself  darkness, 
how  great  must  the  other  darkness  be  which  this 
brino;s  with  it;  namely,  that  one  practices  this 
doctrine,  and  lives  accordingly.  Thus  here,  he 
whom  avarice  has  mastered,  so  that  he  rakes  and 
scrapes,  he  has  already  a  darkness  in  his  heart. 
But  if  he  goes  on,  and  flatters  himself  that  it  is  not 
to  be  called  avarice,  and  silences  his  conscience, 
so  as  not  to  be  rebuked,  that  is  now  a  real,  thick, 
double  darkness.  Just  as  a  fool,  who  claims  to  be 
sensible  and  not  chargeable  with  folly,  is  properly 
called  a  great,  big  fool;  or  an  ugly  strumpet,  who 
claims  to  be  pretty  and  adorns  herself  with  her 
nasty  trumpery;  that  is  only  making  things  blacker 
and  worse;  and  in  fact  all  men  are  so  disposed, 
that  no  one  wants  to  have  his  sin  rebuked;  but  all 
try  to  cover  their  tracks,  so  as  to  get  approbation 
and  praise,  and  thus  out  of  one  bad  sin  they  make 
two. 


SERMON   ON   THE   MOUNT.  315 

Now  when  this  happens  in  spiritual  aflfairs,  then 
the  great  murderous  harm  is  done.  For  those  in 
this  calling  cannot  easily  do  things  moderately, 
but,  when  it  comes  to  dealing  with  the  gospel, 
they  are  apt  to  overdo  it  with  their  charities. 
Again,  if  they  apostatize  from  the  gospel,  then 
there  is  no  end  to  their  avarice;  as  it  used  to  be  » 
hitherto:  when  they  began  to  give,  it  fairly  snowed 
with  gifts,  to  churches,  public  worship  and  eccle- 
siastical establishments;  as  in  old  times  the  empe- 
rors and  princes  with  good  intentions  gave  whole 
districts  of  country  for  such  purposes,  and  endowed 
such  institutions;  but  now  again  hardly  anybody 
gives  a  penny,  and  they  are  avariciously  gobbling 
up  everything,  as  if  they  were  afraid  of  dying  with 
hunger. 

This  is  the  way  the  monks,  priests  and  prebend- 
aries used  to  do,  whom  no  one  could  satisfy  with 
gifts.  If  one  had  gathered  two,  three  or  four  fiefs, 
he  would  want  to  have  as  many  more;  and  yet 
they  all  wore  the  same  mask:  Though  I  would 
have  enough  with  one  prebend,  parish  or  bishop- 
rick,  yet  something  more  is  needed  that  I  may 
honorably  fill  my  station  as  a  prince,  nobleman,  or 
some  other  prelate.  Then  he  makes  use  of  all 
possible  means  to  rake  and  scrape  together  all  that 
he  can  get,  and  all  for  the  purpose  of  honorably 
filling  his  place;  and  yet  the  light  is  kindled  [it  is 
now  pretended]  that  he  must  not  be  said  to  be  act- 


3l6  LUTHER'S  COMMENTARY  ON  THE 

ing  avariciously,  but  doing  it  all  for  the  mainte- 
iience  of  his  rank.  So  easily  one  can  find  a  little 
gloss  with  which  to  kindle  a  light  for  the  devil; 
and  if  one  has  no  other  resort,  it  will  have  to  be 
this,  that  one  says:  "I  will  gather  my  money  to- 
gether in  such  a  way  that  I  may  afterwards  provide 
for  masses  and  public  worship,  or  give  alms  for  the 
maintenence  of  the  poor,"  etc.  That  is  kindling 
a  great,  beautiful  light;  then  a  man  may  worry 
himself  to  death  and  always  say:  "I  mean  it  well  ; 
and  the  simple-minded  man,  our  Lord  God,  is 
capitally  hoodwinked,  so  that  he  cannot  see  or 
notice  these  cunning  tricks,  and  I'll  get  into  his 
heaven  before  he  is  aware  of  it."  But  I  have  also 
seen  many  who  have  thus  hoarded,  so  that  guldens 
by  the  thousand  lay  stored  up,  but  afterwards  they 
died  off  with  their  property,  so  that  no  one  knew 
what  had  become  of  it;  for  it  was  gained  by  ava- 
rice, it  had  to  be  left  in  avarice,  devoured  by  moth 
and  rust,  and  never  be  put  to  proper  use. 

This  I  mention  as  an  example  from  which  one 
may  see  how  skillfully  Squire  Avarice  can  adorn 
himself  and  put 'on  pious  airs  if  he  has  occasion 
for  it ;  and  yet,  in  fact,  he  is  a  two-fold  scoundrel 
and  liar.  For  what  does  God  care  for  it,  that  you 
mean  to  lead  a  splendid,  knightly  life,  so  that  he 
should  be  pleased  for  you  to  act  avariciously,  con- 
trary to  his"  command,  and  live  in  such  a  way  as  if 
you  wanted  to  get  everything  for  yourself,  to  dis- 


SERMON    ON   THE    MOUNT.  317 

play  your  splendor  and  pride,  and  afterward  say 
that  you  are  doing  it  for  God's  sake,  and  for  the 
honor  of  the  Church,  and  mean  to  pay  for  it  with 
benefices  and  church-services.  Just  as  if  some 
one  were  to  break  into  your  house  and  open  your 
coffers  and  take  what  he  could  find,  and  would 
afterward  say  he  meant  to  give  some  of  it  for 
alms:  ah,  that  would  be  a  beautiful  sacrifice! 
The  right  thing  is:  If  you  want  to  give  to  God, 
give  him  of  what  is  your  own  ;  for  he  says :  I  hate 
sacrifices  that  come  from  robbery.  If  you  have, 
give  what  you  choose;  if  you  have  not,  then  you 
are  excused.  But  if  you  are  avariciously  scraping 
together  so  that  you  may  be  able  to  give,  and  pre- 
tend that  you  are  doing  it  with  that  intention, 
then  you  are  not  in  earnest,  but  it  is  a  light  that 
you  have  yourself  taken  from  the  dark  lantern 
wherewith  to  deceive  God  and  the  people. 

Thus  I  might  go  through  all  ranks  and  condi- 
tions, and  show  how  men  dress  themselves  up  so 
that  avarice  takes  on  the  name  of  a  virtue,  and 
mammon  is  praised  and  honored  as  a  god.  But 
who  is  to  tell  all  that  the  farmers  at  market,  the 
citizens  in  towns,  the  nobleman  in  office  and  on 
his  estate,  are  everywhere  doing?  The  one  exam- 
ple that  I  have  giv'en  is  enough  to  show  clearly 
and  distinctively  the  darkness  that  is  thick  enough 
to  be  felt,  and  also  to  judge  the  others  accordingly. 
What  are  we  to  think   now  of  the  great  mass  of 


3l8  LUTHER'S  COMMENTARY   ON   THE 

the  nobility  that  are  now  undertaking  to  deal  in 
nearly  all  kinds  of  business,  even  with  iron  and 
nails?  We  must  not  call  this  all  avarice;  but,  as 
God  has  given  it,  every  one  may  seek  his  means 
of  living  as  best  he  can,  so  that  he  may  honorably 
fill  his  station,  etc.  That  is  also  a  little  light  that 
makes  them  stock-blind,  so  that  it  prevents  them 
from  seeing  anything  at  all;  whilst  yet  in  ordinary 
worldly  justice  it  is  so  ordered  that  every  one  may 
carry  on  his  business  and  trade  so  that  still  his 
neighbor  may  also  have  a  chance  to  get  along  and 
maintain  himself.  But  now  nobody  can  do  any- 
thing for  these  griffins  and  lions  that  monopolize 
all  kinds  of  business,  and  besides  want  to  be  called 
pious  and  honorable  people. 

But  (as  was  said)  who  can  imagine  what  a  mul- 
titude of  such  tricks  are  nowemplo\-ed  in  all  ranks 
and  trades?  For  w^hat  is  the  world,  but  a  great 
wide  sea  of  all  wickedness  and  scoundrelism,  con- 
cealed under  a  covering  and  color  of  good  that  can- 
not  be  understood?  Especially  now  in  this  last 
age,  which  is  a  sign  that  it  cannot  long  endure, 
and  is  going  to  destruction.  For  the  tendency  is, 
as  we  say:  the  older,  the  stingier;  th^  longer,  the 
worse;  and  everybody  is  becoming  so  avaricious, 
that  almost  nobody  can  get  to  eat  and  drink  on  ac- 
count of  others,  although  God  gives  everything  in 
abundance.  But  that  is  the  reward  of  the  ingrati- 
tude and  contempt  that  is  shown  towards  the  gos- 


SERMON   ON    THE    MOUNT.  319 

pel,  as  I  have  said:  He  who  apostatizes  from  the 
gospel  must  be  so  possessed  by  the  devil  that  he 
cannot  be  avaricious  enough:  just  as,  on  the  other 
hand,  he  who  has  the  gospel  in  his  heart  becomes 
mild,  so  that  he  not  only  ceases  to  rake  and  scrape 
together,  but  gives  and  risks  everything,  as  much 
as  he  ought  to  and  can, 

Well,  we  must  still  let  the  world  be  the  world, 
and  although  it  for  a  long  while  avariciously  gath- 
ers everything  for  itself,  it  must  nevertheless  go 
back  upon  itself 'and  leave  everything  for  us;  or,  if 
we  still  must  suffer  poverty  and  trouble  in  the 
midst  of  it,  we  still  have  no  evil  portion,  as  Isaac 
and  Jacob  among  their  brethren.  Through  us  they 
have  gained  worldly  property  and  complete  freedom 
from  the  oppression  and  burdens  of  the  papacy,  so 
that'  they  may  do  what  they  please.  That  is  the 
portion  of  Ishmael,  a  flask  with  water,  that  Abra- 
ham hung  about  his  neck,  and  let  him  go.  But 
we  have  a  different  portion,  that  is  called  spiritual 
good  and  heavenly  blessing:  and  are  thus  well  pro- 
vided for.  Their  great  possessions  that  they  have 
we  gladly  renounce,  and  would  not  have  them  if 
they  would  throw  them  after  us;  on  the  other  hand, 
they  do  not  want  the  spiritual  blessings  that  we 
have.  So  we  will  hold  possession  of  the  real  terri- 
tory, and  the  inheritance  that  is  ours  forever,  and 
we  will  let  them  boast  of  their  portion  that  will 
soon  fade  away,  and  rob  themselves  for  its  sake  of 


320         Luther's  commentary  on  the 

our  inheritance,  which  we  would  still  be  glad  to 
share  with  them.  If  they,  however,  rob  us  of  their 
portion,  we  have  always  so  much  that  we  can 
readily  recover  from  the  loss. 

But  let  us  beware  of  this,  that  we  do  not  fall  into 
the  false  light,  along  with  the  world,  that  is  the 
evil  eye,  that  extinguishes  the  true  light  and  makes 
of  it  a  twofold  darkness;  and  see  to  it  that  avarice 
does  not  perplex  you  with  tliat  sweet  notion  and 
beautiful  coloring,  that  you  mean  to  bring  yourself 
or  your  children  into  a  high,  honorable  position, 
and  gi\'e  them  a  great  deal  only  to  better  and  exalt 
their  position;  for  thus  avarice  is  the  longer  the  less 
satisfied,  but  is  alwavs  reachins^  out  for  somethin": 
higher  and  beyond,  and  nobody  is  satisfied  with  his 
place;  but,  he  who  is  a  citizen  would  like  to  be  a 
knight;  a  nobleman  would  like  to  be  a  prince,  and 
so  forth;  a  prince  would  like  to  travel  like  the  em- 
peror. But  do  you  wish  to  travel  like  a  Christian? 
then  beware  of  this  notion  as  of  the  very  worst 
darkness,  and  conduct  your  business  in  such  a  way, 
if  God,  through  his  blessing,  gives  you  success, 
that  your  neighbor  also  alongside  of  you  may  pro- 
vide for  himself  and  have  pleasure  in  you,  so  that 
you  may  lend  him  a  helping  hand.  For  if  you  let 
the  evil  eye  deceive  you,  then  you  have  already 
lost  the  word  of  God,  as  driven  out  by  that  light, 
and  one  thick  darkness  is  added  to  the  other,  that 
makes  you  totally  blind  and  obdurate,  so  that  noth- 
ing more  can  be  done  for  you. 


SERMON    ON    THE    MOUNT.  32 1 

V.  24.  N'o  man  can  serve  tzvo  masters  ;  for  either  he  zvill  hate 
the  one  and  love  the  other ;  or  else  he  will  hold  to  the  one  and 
despise  the  other.     Ye  cannot  serve  God  and  mammon. 

Here   he   pronounces    a    most    fearful    sentence 
aoainst    tlie   avaricious:    first   of    all    ao^ainst    his 
Jews,  who  were  the  real  avaricious  bellies,  and  yet 
wanted  to  be  holy  and  very  devout,  like  our  priests 
and   ecclesiastics,   he  means  to  say:   "You  think 
you  are  all  right,  and  are  serving  God  with  great 
earnestness,  and  are  yet,  along  with  that,  avaricious 
scoundrels,  so  that^you  are  doing  all  this  for  mam- 
mon's sake,   although   you  are  also  serving  God." 
But  this  is  the  statement:  No  man   can  serve  two 
masters  at  the  same  time.     If  you  wish  to  be  theT 
servants  of  God,  then  you  cannot   serve  mamnion. 
Here  he  means   two  masters  who  are  opposed  to 
one  another,  not  those  who  reign  with  one  another,    i 
For  that  is  not  self-contradictory,   if  I   serve  my 
prince    or   the   emperor   and   God  besides;    for   it  , 
passes  regularly  from  one  to  the  other,  so  that  if  I 
obey  the  lowest  one  I  am  obe}ing  the  highest  also.  J 
Just  as  the  head  -of  a  family  sends  his  wife  or  chil- 
dren to  the  servants,  and  through  them  commands 
these  what  they  are  to  do:  there  is  no  multiplicity, 
but  it  is  all  one  lord  and  from   one  master.     But 
God  and   the  devil,  that  means  two  masters,  that 
are  opposed  to  one  another  and  issue  contradictory  i 
orders.     God  says:  Thou  shalt  not  be  avaricious,  : 
uor  have  any  other  God;  but  the  devil,  on  thecon- 

2T 


322  LUTHER'S   COMMENTARY   OX    THE 

trary,  says:  You  may  be  avaricious  and  serve  niam- 
inon. 

Reason  itself  teaches  this,  that  it  is  not  sufferable 
to  serve  two  antagonistic  masters  at  the  same  time; 
although  the  world  can  skillfully  do  it,  and  this  is 
called  in  German,  carrying  the  tree  on  both  shoul- 
ders, and  blowing  hot  and  cold  from  the  same 
mouth;  as  when  a  nobleman  serves  a  prince,  and 
accepts  hire  from  him,  and  betrays  and  sells  him  to 
another  and  accepts  money  also  there,  and  watches 
what  the  weather  promises  to  be,  if  it  will  rain 
here,  so  that  the  sun  may  shine  there,  and  thus  be- 
trays and  makes  merchandise  of  both.  But  there 
is  no  serving  in  all  this,  and  even  reason  must  say 
that  such  people  are  traitors  and  scoundrels.  For 
how  would  you  like  it  if  you  should  have  a  servant 
who  would  accept  wages  from  you  and  would  be 
looking  with  one  eye  towards  some  one  else,  and 
not  be  at  all  concerned  about  your  affairs;  but,  if 
something  should  go  wrong  to-day  or  to-morrow, 
would  scamper  off  to  the  other  and  leave  you  in  the 
lurch? 

Therefore  it  is  right  to  say:  He  who  is  a  good 
servant  and  wants  to  serve  faitlifully,  must  not 
cling  to  two  masters,  but  speak  thus:  "  I  have  my 
support  from  this  master,  him  will  I  serve  as  long 
as  I  am  with  him,  will  do  the  best  I  can  for  him 
and  not  concern  myself  about  any  one  else. ' '  But  if 
he  wants  to  pilfer  here,  and  steal  there,  then  he's 


SERMON   ON   THE   MOUNT.  323 

ready  for  the  hangman.  For  one  should  kill  the 
hens  that  eat  at  home  and  lay  their  eggs  elsewhere. 
Thus  did  the  Jews  also;  they  supposed  that  God 
should  regard  them  as  great  saints,  and  be  well  sat- 
isfied if  they  sacrificed  in  the  temple  and  slaugh- 
tered their  calves  and  cows,  although  they  mean- 
wdiile  were  acting  avariciously  wherever  they  could, 
until  they  carried  on  their  merchandizing  before 
and  in  the  temple,  and  set  up  their  money-chang- 
ing tables,  so  that  materials  could  be  promptly 
furnished  and  no  one  should,  leave  without  sacri- 
ficing. 

Against  these  Christ  now  pronounces  this  sen- 
tence, so  that  no  one  may  undertake  to  be  the  ser- 
vant of  God  and  mammon.  It  is  not  possible  to 
maintain  his  service,  which  he  has  established,  if 
you  are  determined  to  be  avaricious  after  mammon^ 
For  the  worship  of  God  means  that  you  cleave  to 
his  word  alone  and  make  everything  bend  to  that. 
He  who  will  live  according  to  that,  and  be  consist-  j 
ent,  must  at  once  renounce  mammon.  For  this  is 
sure:  as  soon  as  a  preacher  or  pastor  becomes 
avaricious  he  is  no  longer  of  any  use,  and  cannot 
preach  any  thing  good.  For  he  must  be  on  his 
guard  and  dare  not  rebuke  any  one,  allows  himself 
to  have  his  mouth  stopped  by  presents,  so  that  he 
may  let  the  people  do  what  they  please,  avoids 
making  any  one  angry,  especially  the  great  and 
powerful:  and  thus  neglects  his  duty  and  office  that 


324  LUTHER'S   COMMENTARY   ON   THE 

requires  him  to  rebuke  the  wicked.  Thus  also,  if 
a  burgomaster  or  judge  or  auy  one  who  liolds  an 
office  is  to  execute  his  office  and  see  to  it  that  it 
is  rightly  :ulministered,  he  must  not  be  much 
concerned  about  how  rich  he  may  become  and 
derive  benefit  from  it.  Is  he,  however,  a  servant 
of  mammon,  he  allows  himself  to  be  bribed 
with  presents,  so  that  he  becomes  blind  and  no 
longer  sees  how  the  people  live.  For  he  thinks: 
Am  I  to  punish  this  one  or  that  one?  then  I  will 
make  enemies  and  may  thereby  lose  what  is  mine, 
etc.  And  although  he  has  an  excellent  service, 
and  is  occupying  the  office  that  God  has  ordered 
and  given  to  him,  he  still  cannot  administer  and 
exercise  it;  this  is  the  work  of  mammon,  that  has 
taken  possession  of  his  heart. 

So  it  goes  now  in  the  world  everywhere,  so  that 
it  supposes  it  to  be  a  small  matter  and  no  great 
danger  with  regard  to  mammon ;  and  it  flatters  it- 
self with  the  beautiful,  sweet  thought,  that  it  can 
still  serve  God;  but  this  is  a  miserable  deception 
by  which  the  devil  blinds  a  person,  so  that  he  no 
longer  attends  to  his  official  duty,  and  becomes  ab- 
sorbed in  avarice;  and  this  solely  for  the  reason 
that  he  fears  that  he  will  not  receive  honor,  gifts, 
or  presents. 

Therefore  Christ  (as  above  said)  pronounces  a 
strict  sentence  that  one  should  not  deceive  himself 
with  such  thouofhts  and  count  this  a  small  matter: 


SERMON   ON   THE   MOUNT.  325 

but  should  know  that  he  who  for  the  sake  of  mam- 
mon, money  or  pleasure,  or  honor  or  favor,  does 
not  administer  his  office  as  he  should,  will  not  be 
recognized  by  God  as  his  servant,  but  as  his  enemy, 
as  we  will  hear;  but  he  who  wishes  to  be  found  in 
God's  service,  and  to  execute  his  office  properly, 
so  that  he  may  think,  with  a  manly  heart,  that  he 
can  despise  the  world  with  its  mammon;  but  this 
not  as  an  outgrowth  of  his  own  evil  heart,  but  as  a 
gift  from  heaven,  with  prayer  that  God,  who  has 
bestowed  upon  you  this  office,  may  also  give  you 
grace  to  administer  it;  and  enable  you  to  believe 
that  you  have  and  can  do  nothing  nobler  and  better 
on  earth  than  the  service  that  you  are  to  render  to 
him,  and  not  be  much  concerned  as  to  whether  you 
suffer  harm  through  it  or  get  into  trouble;  and 
comfort  yourself  with  this,  that  you  are  serving  a 
great  Master  who  can  easily  make  you  enjoy  your 
loss,  which  is  better  than  that  you  should  lose  the 
eternal  treasure  for  the  sake  of  the  small  temporal 
good  that  at  any  rate  cannot  help  you.  For  if  you 
are  to  choose  a  master,  would  you  not  much  rather 
serve  the  living  God  than  the  powerless  dead 
knave  ? 

See,  thus  every  Christian  does  who  has  God's 
word,  that  he  may  so  honor  and  observe  it,  and 
not  care  whether  the  world  is  thereby  vexed  or 
fails  to  get  any  advantage  from  it;  but  he  thinks 
thus:   There  is  purse  and  pocket,  house  and  home, 


326  LUTHER'S   COMMENTARY   ON   THE 

etc.;  hut  /ie re  is  my  Christ:  if  I  am  now  to  leave 
and  give  up  one,  then  I  will  let  all  that  go,  so  that 
I  may  keep  my  Christ.  That  is  what  Christ  means 
when  he  sajs  one  cannot  serve  two  masters.  For 
it  will  happen  sooner  or  later  that  they  will  con- 
flict, and  one  must  yield  to  the  other.  Therefore 
there  is  no  use  for  you  to  flatter  yourself  that  you 
mean  to  keep  them  both  as  masters;  but  you  must 
soon  decide  to  leave  one  or  the  other. 

Therefore  the  stress  lies  here  on  the  little  word, 
serve.  To  have  money  and  property,  wife,  child, 
house  and  home,  this  is  not  sinful;  but  you  must 
not  let  this  be  your  master,  but  you  must  make  it 
serve  you,  and  you  be  its  master;  as  we  say  of  an 
honest,  excellent,  well-disposed  man:  He  is  mas- 
ter of  his  money;  not  so  subservient  to  it  and  held 
captive  by  it  as  a  stingy  greedy-belly,  who  would 
rather  let  God's  word  go,  and  everything  else, 
holding  back  both  hand  and  mouth,  than  to  run 
any  risk  with  his  money.  That  is  a  womanly, 
childish  and  servile  heart,  that  despises  and  ne- 
glects the  eternal  treasure  for  the  sake  of  the  scaly 
mammon  which  it  cannot  use  or  enjoy;  yet  lives 
along  securely  meanwhile,  thinks  it  can  attend  to 
God's  word  at  any  time,  keeps  on  accumulating  as 
much  as  it  can,  so  as  not  to  miss  a  penny  for  God's 
sake,  until  it  sinks  more  and  more  deeply  into  ava- 
rice, gets  farther  and  farther  from  God's  word,  and 
finally  opposes  it  altogether. 


SERMON    ON   THE    MOUNT.  327 

For  Christ  used  hard  language  and  spoke  very 
plainly  when  he  said:  "Either  he  will  hate  the 
one  and  love  the  other;  or  he  will  hold  to  the  one 
and  despise  the  other."  That  is  as  much  as  to  say: 
The  shameful  love  of  mammon  makes  enemies  to 
God;  as  some  of  our  priests  publicly  say:  That 
would  indeed  be  an  excellent  way  of  teaching,  but 
it  does  harm;  therefore  it  is  objected  to,  and  not  un- 
reasonably (as  they  think),  for  it  does  give  occasion 
to  trouble.  But  mammon  is  a  capital  god;  he  does 
no  harm  in  the  kitchen  or  in  the  purse.  Therefore 
here  love  and  friendship  come  to  an  issue  over  the 
words:  "he  will  hate  the  one  and  love  the  other." 
For  there  are  two  masters,  that  are  opposed  to  each 
other,  and  cannot  peaceabl}''  dwell  together  in  one 
heart,  as  little  as  two  owners  in  one  house;  so  that 
when  the  test  comes  that  one  must  serve  and  hold 
to  the  one,  then  one  must  aliger  the  other  or  leave 
him.  Thus  one  becomes  the  enemy  of  God,  as  a 
matter  of  course,  because  he  loves  money  and 
property. 

This  is  the  precious  fruit  of  the  service  of  mam- 
mon; as  can  especially  now  be  seen,  since  avarice 
has  gained  such  complete  control,  that  there  is  a 
perfect  leprosy  of  avarice  among  the  nobility, 
peasants,  civilians,  priests  and  laymen.  Is  not 
that  a  great  piece  of  sanctity  and  a  beautiful  virtue, 
that  one  takes  the  best  part  of  man  from  God  and 
gives  it  to  mammon?     For   that  is  certainly  the 


328  LUTHER'S   COMMENTARY   ON   THE 

highest  service,  to  which  the  heart  is  sincerely  de- 
voted, which  the  whole  body  and  all  the  members 
hanker  after;  as  Christ  said  above:  "Where  your 
treasure  is,  there  will  your  heart  be  also."  For 
what  one  loves,  that  he  will  assuredly  run  after, 
that  he  will  be  glad  to  talk  about,  that  has  all  his 
heart  and  his  thoughts;  hence  also  Augustine 
says:  ^^ Dens  mens ^  amor  vieus^''''  what  I  love,  that 
is  my  god.  From  this  you  see  what  kind  of  peo- 
ple those  are  to  whom  Christ  applies  this  title — that 
they  are  the  enemies  of  God,  who  yet  feign  such 
great  display  of  serving  him,  as  his  best  friends; 
but  at  heart  they  are  nothing  else  than  real  devil's 
saints,  who  heartily  hate  and  persecute  God  and 
his  word  and  work. 

For  that  is  truly  to  hate  God,  if  one  hates  his 
word.  This  is  the  way  of  it:  If  one  rebukes  a 
man  for  avarice  and  unbelief,  and  holds  before  him 
the  first  commandment:  "Thou  shalt  have  no  other 
gods  before  me,"  that  is,  thou  shalt  not  incline 
thy  heart,  desire  and  love,  to  any  one  else  than  to 
me;  and  he  will  not  hear  or  endure  that  rebuke; 
but  begins  to  rebel  and  rage  against  it,  until  he  is 
quite  embittered  against  it  in  heart,  with  rankling 
hatred  against  the  word  and  its  preachers.  There- 
fore there  is  in  the  text  of  the  ten  commandments 
such  a  word  of  threatening:  "I  am  a  jealous  God, 
visiting  the  sins  of  the  fathers  upon  the  children 
of  them  that  hate  me,'^  etc.,  by  whom  he  means 


SERMON   ON   THE   MOUNT.  329 

these  very  greedy-bellies  and  mammon-servers, 
as  the  Scriptures  call  avarice  idolatry  or  the  wor- 
ship of  idols.  Yet  they  want  (as  above  said)  to  be 
praised  as  the  greatest  saints,  and  as  enemies  of 
idolatry  and  heretics,  and  by  no  means  to  have  it 
said  that  they  hate  God.  But  this  is  the  proof 
against  them  that  they  cannot  hear  or  see  the  word 
of  God,  when  it  attacks  their  avarice,  and  want  to 
be  wholly  unreproved;  and  the  more  one  rebukes 
and  threatens  them,  the  more  they  laugh  and  mock, 
and  do  what  they  please  against  God  and  every 
one  else. 

See  now,  is  not  this  a  shameful  evil  and  an 
abominable  sin,  that  ought  to  alarm  us  and  make  us 
heartily  hostile  to  mammon,  ask  God's  protection 
against  it,  and  flee  from  it  as  from  the  devil  ?  For 
who  would  not  dread  falling  into  it,  and  hearing 
this  decision  concerning  himself  that  he  is  to  be 
called  an  enemy  of  God,  who  not  only  depises  him, 
but  wishes  that  God  and  his  word  did  not  exist, 
that  he  might  only  have  his  free  pleasure  and  will, 
to  God's  annoyance  and  vexation.  For  reckon 
yourself  what  will  happen  to  such  a  man,  and  what 
kind  of  a  person  he  is  loading  upon  himself,  so 
that  at  last  it  will  be  quite  too  heavy  for  him. 

And  they  are  indeed  very  well  punished  (as  the 
text  says),  by  the  fact  that  they  are  such  miserable 
people,  that  their  heart,  desire,  love  and  pleasure 
are  set  upon  the  out-house,  when  they  ought  to  be 


330         Luther's  commentary  on  the 

ill  heaven  and  set  upon  that  which  is  God's.  How 
could  a  man  more  completely  disgrace  himself 
than  by  turning  his  consolation  away  from  God, 
who  gives  him  everything  that  is  good,  and  well 
deserves  to  have  our  good  will,  and  posting  himself 
behind  the  devil  and  taking  delight  in  his  stench 
and  hell,  and  even  becoming  so  hellishly  wicked 
that  he  not  only  despises  the  word  of  God,  but  be- 
comes so  murderously  opposed  to  it  that  he  wishes 
there  were  no  God?  That  is  the  gratitude  that  he 
receives  from  these  greedy-bellies,  to  whom  he  daily 
gives  bodily  life,  sun  and  moon,  and  the  treasures 
that  they  have.  But  they  will  jfind  out  what  they 
gain  thereby,  and  they  have  it  in  part  already,  so 
that  they  must  be  constantly  devouring  the  devil's 
stench  and  filth. 

That  is  one  part  of  the  text,  spoken  of  mammon: 
"Either  he  will  hate  the  one  and  love  the  other  ; " 
the  other  is:  "or,  he  will  hold  to  the  one  (that  is, 
God)  and  despise  the  other."  Here  he  does  not 
merely  say:  "  He  will  love  the  one;"  but  he  shows 
the  deed  and  work  of  love  by  the  word:  "hold  to." 
For  he  who  is  to  love  God  and  his  word,  will  not 
find  it  so  very  small  a  matter,  but  often  very  hard 
to  do,  and  the  love  will  become  such  as  the  devil 
will  often  make  sour  and  bitter.  Therefore  it  is 
necessary  that  we  be  able  to  hold  and  hang  fast  to 
God's  word,  and  do  not  let  ourselves  be  torn  loose 
from  it,  although  our  own  flesh  and  the  example 


SERMON   ON  THE   MOUNT.  33 1 

of  the  whole  world,  and  the  devil  besides,  oppose 
it  and  endeavor  to  take  it  from  us;  and  he  must 
needs  be  a  man  and  have  knightly  courage  that 
can  resist  so  many  enemies;  yes,  there  must  be  a 
great  fiery  zeal  of  love,  that  is  burning  so  brightly 
that  one  can  give  up  everything,  house  and  home, 
wife  and  child,  honor  and  property,  body  and  life, 
yes,  despise  it  too,  and  trample  it  under  foot,  so 
that  he  only  may  preserve  the  treasure,  which  he 
still  does  not  see,  and  which  is  despised  in  the 
world,  but  only  offered  in  the  mere  word  and. 
believed  on  in  the  heart. 

Yet  he  does  not  mean  thereby  that  we  are  not  to 
have  money  and  property,  or,  if  we  have  it,  to 
throw  it  awa}';  as  some  fools  among  the  philoso- 
phers, and  cranky  saints  among  Christians  have 
taught  and  done.  For  he  grants  that  you  may  be 
rich,  but  he  does  not  want  you  to  fix  your  love 
upon  that;  as  David  taught  and  proved  by  his  own 
example:  "If  riches  increase,  set  not  your  heart 
upon  them."  Ps.  Ixii.  lo.  That  is  such  a  state  of 
mind  that,  in  the  midst  of  money  and  property 
given  by  God,  can  keep  the  heart  free  (which  the 
world  cannot  do),  and  if  it  seeks  to  entice  the  heart 
to  itself  (as  the  beautiful  florins  and  shining  silver 
goblets  and  jewels  bewitchingly  smile),  and  to  bear, 
it  away  from  God,  then  he  can  trample  it  under 
foot,  and  so  completely  despise  it  as  the  world 
clings  to  it,  and  on  the  contrary  despises  the  heav- 


r 


332  LUTHER'S   COMMENTARY   ON   THE 

enly  treasure.  In  short,  a  man  must  be  mammon's 
master,  so  that  it  must  lie  at  his  feet;  but  he  must 
be  subject  to  no  one,  nor  have  any  one  as  his  mas- 
ter except  the  word  of  God.  But  this  is  preached 
to  the  little  flock  that  believe  in  Christ,  and  hold 
his  word  to  be  true;  with  the  others  it  amounts  to 
nothing. 

V.  25.  Therefore  I  say  unto  you.  Take  no  thought  for  your 
life,  what  ye  shall  eat  or  what  ye  shall  drink;  nor  yet  for  your 
body,  what  ye  shall  put  on.  Is  not  the  life  more  thati  weal,  and 
the  body  than  raiment? 

The  Lord  expatiates  here  in  delivering  a  strong 
denunciation  of  this  ruinous  vice,  because  (as  said 
above)  it  commonly  pushes  its  way  in  violently 
along  with  the  gospel,  and  fiercely  assails  not  only 
the  world  but  also  Christians;  especially,  however, 
those  who  are  to  preach  the  word  of  God  and  ex- 
pose themselves  to  all  sorts  of  danger  on  its  account, 
who  are  despised  and  oppressed  by  the  world,  so  that 
they  so  far  as  the  flesh  is  concerned  have  good  reason 
for  anxiety.  For  he  who  wishes  to  be  a  Christian 
and  confess  his  Lord,  he  makes  the  devil  (who  is  a 
prince  of  the  world)  his  enemy.  Therefore  he  as- 
sails and  seizes  him,  not  through  the  word  and 
faith,  but  through  that  which  is  under  his  king- 
dom and  power.  Now  we  have  our  worthless  body, 
flesh  and  blood,  still  in  his  kingdom;  that  he  can 
indeed  torment,  and  cast  into  prison,  rob  of  food, 


SERMON    ON    THE    MOUNT.  333 

and  drink,  and  clothes,  so  that  we,  with  all  we 
have,  must  always  be  in  this  danger.  Flesh  and 
blood,  on  the  other  hand,  thinks  how  it  can  also 
manage  to  hold  its  place  securely  and  escape  dan- 
ger. Thus  the  temptation  arises  that  is  called  care 
for  a  livelihood;  though  the  world  does  not  con- 
sider it  a  temptation,  but  rather  considers  it  a  vir- 
tue, and  it  praises  these  people  that  can  scheme 
for  great  property  and  honor,  etc. 

And  here  you  learn  what  it  means  to  serve  mam- : 
mon,  namely,  to  care  for  life  and  our  body,  what 
we  are  to  eat  and  drink,  to  have  about  us  and  to 
put  on;  that  is,  to  think  only  of  this  life,  how  we 
may  become  rich  here,  may  gather  and  heap  up 
money  and  property,  as  if  we  were  to  remain  here 
forever.  For  this  is  not  sin,  nor  serving  mammon, 
that  we  eat  and  drink,  and  clothe  ourselves,  as  the 
needs  of  this  life  and  of  the  body  require,  so  that  it 
may  have  its  food  and  clothing;  also,  it  is  no  sin  to 
seek  and  gain  food;  but  [it  is  sinful]  to  be  careful 
about  it,  that  is,  to  set  the  heart's  comfort  and  con- 
fidence upon  it.  For  care  does  not  inhere  in  the 
garment  or  in  the  food,  but  right  in  the  heart;  that 
cannot  let  it  go,  it  will  hanker  after  it;  as  we  say: 
Goods  give  courage,  etc.,  so  that  caring  means 
hankering  after  it  with  the  heart.  For  what  the 
heart  does  not  intend  and  love,  that  I  am  not  con- 
cerned about;  and  again,  what  I  care  for,  that  I 
must  have  a  heart  for. 


334  LUTHER'S   COMMENTARY   ON   THE 

Yet  you  iimst  not  press  the  text  too  close!}',  as 
though  it  meaut  to  forbid  caring  for  anything  at 
all.  For  every  office  or  calling  carries  with  it  the 
duty  of  caring  for  that  which  belongs  to  it,  espe- 
cially where  one  is  placed  over  others;  as  St.  Paul 
says,  Rom.  xii.  8,  concerning  spiritual  offices  in 
Christendom:  He  that  ruleth,  let  him  do  it  with 
diligence.  Thus  the  head  of  a  family  must  care 
for  his  children  and  domestics,  that  they  be  well 
trained  and  do  what  they  should;  and  if  he  neglects 
this  he  does  wrong.  In  the  same  way  it  is  the  care 
of  a  preacher  or  a  pastor  that  the  preaching  and  the 
sacraments  are  rightly  attended  to;  that  he  comfort 
the  distressed  and  sick,  rebuke  the  wicked,  pray  for 
all  kind  of  needy  ones,  etc.  For  he  is  commanded 
to  wait  upon  and  direct  souls.  Thus  a  prince  and 
other  persons  in  authority  must  care  for  the  secular 
government,  that  it  is  riglith-  administered,  as  tlieir 
office  requires.  In  like  manner  also  subjects  are  to 
care  that  they  faithfully  render  and  accomplish 
their  obedience;  servants  and  maids,  that  they 
properly  serve  their  masters  and  guard  their  in- 
terests, etc. 

Christ  is  not  here  speaking  of  this  kind  of  care; 
for  there  is  an  official  care  that  is  to  be  carefully 
distinguished  from  avarice.  For  that  is  not  con- 
cerned about  itself,  but  about  its  neighbor;  it  does 
not  seek  its  own,  yes,  it  even  neglects  its  own,  and 
is  indifferent  about  it,  and  serves  another,  so  that 


SERMON   ON   THE    MOUNT.  335 

it  is  called  a  care  of  love,  which  is  godlike  and 
Christian,  not  that  of  selfishness  or  of  mammon, 
which  is  both  against  faith  and  love,  and  it  is  the 
very  thing  that  hinders  the  official  care.  For  he 
who  is  in  love  with  his  money  and  caring  for  his 
own  advantage  will  not  pay  much  attention  to  his 
neighbor  or  his  office,  which  involves  his  neighbor. 
As  we  saw  heretofore  in  our  ecclesiastics,  who 
were  not  at  all  concerned  about  properly  caring  for 
souls,  but  their  whole  aim  was  that  the  world  should 
contribute  enough  to  them;  and  what  did  not  bring 
them  in  any  money,  that  they  neglected,  so  that 
not  one  of  them  would  as  much  as  say  a  Pater 
nosier  for  another  without  pay.  But  a  pious  pastor 
cares  only  for  this,  that  he  may  rightly  administer 
his  office,  that  souls  may  be  benefitted  thereby;  is 
not  concerned  about  it,  that  he  does  not  gain  much 
by  it,  yes,  has  to  suffer  much  for  it,  bite  himself 
with  snakes,  have  the  world  and  the  devil  as  his  ene- 
mies, lets  God  see  to  it  that  he  gets  enough  to  eat, 
etc. ;  but  consoles  himself  with  another  treasure 
(for  the  sake  of  which  he  does  all  this,)  in  that  life, 
which  is  so  great  that  all  that  he  here  suffers  is 
quite  too  small  in  comparison,  etc. 

Because  now  he  has  forbidden  this  care  of  avarice 
and  mammon  worship  as  idolatrous  and  making 
men  enemies  to  God,  he  continues,  by  adding  many 
illustrations  and  comparisons,  so  that  he  may  make 
avarice  all  the  more  odious  to  us,  and  endeavors  to 


336  LUTHER'S   COMMENTARY  OX   THE 

depict  it  in  such  hateful  colors  that  we  will  feel 
like  spitting  upon  it,  and  says,  first  of  all:  Is  not  life 
more  than  food?  that  is,  you  can  and  must  entrust 
God  with  your  life,  of  body  and  soul,  and  it  is  not 
within  your  power  to  continue  it  for  a  single  hour; 
what  fools  then  you  are  that  you  will  not  entrust 
to  him  your  body's  nourishment,  that  he  may 
procure  eating  and  drinking  for  you?  For  how 
can  one  imagine  greater  folly  than  for  one  to  be 
painfully  solicitous  about  getting  food  and  drink, 
and  having  no  care  about  getting  body  and  life  or 
retaining  theni  for  an  hour? — just  as  if  one  should 
be  careful  to  adorn  his  house  beautifully,  and  did 
not  know  who  was  to  live  in  it;  or,  how  he  might 
prepare  much  and  excellent  food  in  the  kitchen, 
and  should  have  no  one  who  was  about  to  eat  it. 
Just  so  it  is  that  we  act  with  our  avariciousness, 
that  we  care  for  the  least  and  never  think  of  the 
most  important.  That  is  really  unnecessary  and 
superfluous,  yes,  foolish  care.  And  though  we 
should  care  a  great  deal  about  our  bodily  life,  there 
would  be  nothing  gained  by  that,  for  it  is  not 
for  a  moment  within  our  power;  just  as  little  as  if 
any  one  were  to  worry  himself  to  death,  how  the 
grain  is  to  grow  in  the  field,  which  he  has  not 
sowed;  or  where  the  silver  is  to  lie  in  the  mine, 
that  he  has  not  put  there. 

Since  then,  in  the  whole  matter  of  our  life  we 
must  dismiss  care,  and  this,  without  our  thinking 


SERMON    ON    THE    MOUNT.  337 

or  c'oing  auxthing  about  it,  is  hourly  niaintaiued 
b)'  God;  why  should  we  worry  about  little  things  as 
if  he  neither  could  nor  would  give  us  food  and  cov- 
ering? We  ought  to  be  ashamed  that  anyone  should 
say  of  us  that  we  are  guilty  of  such  folly.  Yet  our 
conduct,  especially  that  of  the  great,  rich  bellies, 
is  nothing  else  than  that  of  the  fools,  that  are  ever 
caring  only  to  have  their  kitchens  full,  and  have 
an  abundance  provided,  and  }et  have  no  table  or 
guests;  or  who  have  many  luxurious  beds  provided 
and  have  no  one  to  occupy  them;  just  as  if  a  shoe- 
maker should  do  nothing  else  all  his  life  but  fill  his 
shop  with  shoe-lasts,  and  never  think  about  where 
he  would  get  leather  to  make  a  shoe;  ought  we  not  to 
march  him  out  of  the  country  as  a  crank  and  a  fool  ? 
See,  Christ  thus  shows  us  what  foolish  people 
we  are,  so  that  we  might  well  spit  upon  ourselves; 
and  nevertheless  we  live  along  in  this  blindness, 
although  it  is  perfectly  plain,  that  we  cannot  take 
care  of  our  bodily  life,  and  if  we  did  care  for  that  we 
would  just  thereby  have  to  become  Christians  and 
think:  See,  I  do  not  even  have  my  own  life  in  my 
hand  for  a  moment.  Since  then  I  must  entrust 
my  bodily  life  to  God,  why  shall  I  then  doubt  and 
care  how  the  belly  may  be  nourished  for  a  day  or 
two?  Just  as  if  I  had  a  rich  father  who  would 
gladly  present  me  with  a  thousand  florins,  and  I 
would  not  trust  him  to  give  me  a  penny  when 
I  need  it. 

22 


338         lutiier's  commentary  on  the 

V.  26,  27.  Beholdthe  fowls  of  the  air:  for  they  sow  not, neither 
do  they  reap,  nor  gather  into  barns;  yet  your  heavenly  Father 
feedeth  them.  Are  ye  not  much  better  than  they?  Which  of  you 
by  taking  thought  can  add  one  cubit  unto  his  stature? 

Here  he  adds  an  illustration  and  a  comparison  to 
the  exhortation  in  mockery,  ridicule  and  contempt 
of  the  wretched  avarice  and  belly-care,  so  that  he 
may  drive  us  away  from  it,  and  remind  us  what  we 
ourselves  are,  so  that  we  may  be  heartily  ashamed 
of  ourselves,  since  we  are  far  nobler  and  better  than 
the  birds,  as  we  are  lords  not  only  of  the  birds,  but 
of  all  living  creatures,  and  all  things  are  given  to 
us  for  service  and  created  for  our  sake:  and  yet  we 
have  not  so  much  faith  as  to  trust  that  we  may 
sustain  ourselves  with  all  these  things  that  God  has 
given  and  provided  for  us:  whilst  he  is  daily  giv- 
ing their  food  and  nourishment  to  the  smallest 
birds,  yes,  to  the  very  smallest  worms,  as  our  ser- 
vants, .without  their  caring  or  thinking  at  all  about 
it,  yet  they  do  not  gather  anything  or  lay  up  in 
store;  they  neither  sow,  nor  if  it  be  sowed  can  they 
gather  it  in. 

Is  it  not  now  a  shameful  disgrace,  that  we,  for 
whom  God  has  given  and  provided  all  creatures, 
and  for  whom  he  causes  so  much  to  grow  every 
year,  so  that  we  have  enough  annually  to  sow,  and 
very  much  more  to  reap,  cannot  trust  our  belly  to 
him  without  care  and  avarice?  For  if  anybody 
ought  to  care  and  gather,  it  should  be  done  by  the 


•        SERMON   ON   THK   MOUNT.  339 

little  birds;  since  they  cannot  do  that,  and  might 
think  when  summer  is  coming  :  See,  now  all 
the  world  is  sowing  its  grain,  so  that  in  summer 
they  may  again  gather  it  in;  now,  or  in  harvest, 
everybody  is  harvesting  and  accumulating,  and  as 
all  do  not  have  a  little  grain  to  sow  or  to  gather  in, 
where  are  we  throughout  the  year,  especially  in  the 
cold  winter,  to  get  anything  to  eat,  when  every- 
thing has  been  housed  and  nothing  is  left  in  the 
fields?  What  would  we  men  do  if  we  for  a  single 
summer  had  nothing  to  sow?  Yes,  if  we  did  not 
know  of  provision  for  a  fortnight,  how  would  all 
the  world  then  become  desperate,  as  if  we  would 
all  have  to  die  of  hunger?  Now  the  little  birds 
fly  in  the  air  summer  and  winter,  sing  and  are 
happy,  never  worry  or  care  at  all,  though  they  do 
not  know  where  they  are  to  get  food  to-morrow: 
and  we  miserable,  greedy  bellies,  never  cease  car- 
ing, although  we  have  barns  and  store-houses  full, 
and  see  grain  growing  in  the  fields  so  abundantly. 
See,  thus  he  makes  the  birds  masters  and  teach- 
ers, so  that  a  weak  little  sparrow  must  stand  in  the 
gospel,  to  our  great,  lasting  disgrace,  as  teacher 
and  preacher  of  the  very  wisest  man,  and  hold  this 
daily  before  our  eyes  and  ears;  as  though  he  wished 
to  say  to  us:  See,  miserable  man,  you  have  house 
and  home,  money  and  property,  and  every  year 
your  field  full  of  grain  and  growth  of  all  kinds, 
more  than  you  need;  yet  you  have  no  peace,  and 


340  LUTHER'S   COMMENTARY  ON   THE 

are  always  caring  lest  yon  may  die  of  linnger;  and 
if  yon  do  not  see  provision  and  know  that  it  is  be- 
fore yon,  yon  cannot  trnst  God,  that  he  will  give 
yon  food  foi-  one  day;  whilst  there  are  such  multi- 
tudes of  us,  not  one  of  whom  is  all  his  life-time 
ever  anxiously  concerned,  and  yet  God  daily  nour- 
ishes lis.  In  short,  we  have  as  many  masters  and 
preachers  as  there  are  little  birds  in  the  air,  that  put 
us  to  shame  with  their  living  example,  so  thai  we 
ought  to  be  ashamed,  and  not  venture  to  lift  up  our 
eyes  if  we  hear  a  bird  singing,  that  is  proclaiming 
heavenward  God's  praise  and  our  disgrace;  yet  we 
are  so  obdurate  that  we  pay  no  attention  to  it, 
although  we  hear  this  preached  and  sung  daily 
on  every  hand. 

Yes,  see  what  else  they  do,  the  dear  little  birds; 
how  entirely  free  from  care  they  live,  and  look  for 
their  food  alone  from  the  hand  of  God.  If  we  cage 
them,  that  they  shall  sing,  and  give  them  plenty 
to  eat,  so  that  they  ought  to  think:  Now  I  have 
enough,  so  that  I  need  not  care  where  I  will  get 
anything  to  eat;  for  I  now  have  a  rich  master,  and 
my  barns  are  full,  etc. ;  that  they  do  not  do,  but 
they  would  much  rather  be  free  in  the  air,  are  fatter 
too,  and  sing  better  and  more  sweetly  Laiides  and 
matins,  early  in  the  morning,  before  they  eat;  and 
yet  not  one  of  them  knows  of  a  little  grain  in  store; 
they  make  a  beautiful,  long  Benedicite^  and  let  our 
Lord  God   take  care,  even  when   they  have  little 


SERMON   ON   THE   MOUNT.  341 

ones  that  they  have  to  feed.  Therefore,  when  you 
hear  a  nightingale,  you  hear  the  cutest  preacher, 
who  reminds  you  of  this  gospel,  not  with  poor, 
mere  words,  but  with  the  living  act  and  example, 
because  it  sings  the  whole  night  long,  and  screams 
itself  nearly  to  death,  and  is  merrier  in  the  grove 
than  if  it  is  cooped  up  in  a  cage,  where  we  have  to 
attend  to  it  with  all  diligence,  and  where  it  seldom 
thrives  or  remains  alive;  as  if  it  were  to  say:  I 
would  much  rather  be  in  the  kitchen  of  the  Lord, 
who  has  made  heaven  and  earth,  and  is  himself 
cook  and  host,  and  daily  feeds  and  nourishes  in- 
numerabla  little  birds  out  of  his  hand,  and  has  not 
just  a  sack  full,  but  heaven  and  earth  full  of  little 
grains. 

Thus  Christ  now  speaks:  Since  you  daily  see 
how  your  heavenly  Father  feeds  the  little  birds  in 
the  field,  without  their  having  any  care;  cannot 
you  then  trust  him  so  much  that  he  will  also  feed 
you,  because  he  is  your  Father,  and  calls  you  his 
children?  Should  he  not  much  rather  care  for  you 
whom  he  has  made  his  children,  and  to  whom  he 
gives  his  word  and  all  creatures,  than  for  the  little 
birds,  that  are  not  his  children,  but  your  servants? 
And  yet  he  holds  them  in  such  high  esteem  that  he 
daily  feeds  them,  as  if  he  had  only  these  to  care 
for;  and  he  takes  pleasure  in  it,  that  they  quite 
without  care  fly  about  and  sing,  as  if  they  should 
say:    I  sing  and  am  cheerful,  and  yet  I  know  not 


343         i.uther's  commentary  on  the 

of  a  little  grain  that  I  am  to  eat;  my  bread  is  not 
yet  baked,  my  grain  is  not  yet  sowed;  but  I  have 
a  rich  master  who  cares  for  me,  while  I  sing  or 
sleep;  he  can  give  me  more  than  all  men  and  I 
could  get  with  our  caring. 

Since  now  the  birds  understand  the  art  of  trust- 
ing him  so  completely,  and  throwing  off  care  from 
themselves  upon  God,  we,  who  are  his  children, 
should  much  rather  do  it.  Therefore  it  is  an  ex- 
cellent illustration  that  puts  us  all  to  shame,  so  that 
we,  who  are  people  endowed  with  reason,  and  be- 
sides have  the  Scriptures  at  hand,  do  not  have  so 
much  wisdom  as  to  imitate  the  birds,  and  must 
daily  hear  ourselves  disgraced  before  God  and  the 
people,  as  often  as  we  hear  little  birds  sing.  But 
man  has  become  crazy  and  foolish,  since  he  fell 
away  from  God's  word  and  command,  so  that  hence- 
forth there  is  no  creature  living  that  is  not  wiser 
than  he;  and  a  little  finch,  that  can  neither  speak 
nor  read,  is  his  teacher  and  master  in  the  Scrip- 
tures, although  he  has  the  whole  Bible  and  his 
reason  to  help  him. 

This  is  the  first  illustration;  to  this  he  appends 
a  saying  taken  from  our  own  experience,  and  shows 
that  our  caring  is  useless  and  accomplishes  nothing: 
Who  is  there  among  you,  (says  he,)  who  can  add 
one  cubit  to  his  stature,  although  he  is  concerned 
about  it?  If  a  man  should  never  grow  to  full  size 
except  through  his  own  caring,  how  large  would 


SERMON    ON   THE    MOUNT.  343 

we  grow?  or,  of  what  avail  would  it  be  for  a  little 
dwarf  to  worry  himself  to  death  how  he  might  be- 
come larger?  What  do  you  accomplish  by  cariug 
where  you  are  to  get  food  and  clothing?  just  as  if 
it  stood  in  your  power  to  make  your  body  as  stout 
and  as  tall  as  you  wished.  Your  body  with  all  its 
members  is  of  definite  size,  and  has  its  length  and 
breadth,  so  that  you  cannot  make  it  otherwise,  and 
you  are  defied  to  make  it  a  hair's-breadth  taller. 
What  a  fool  then  you  are,  that  you  are  concerned 
about  that  which  is  not  within  your  power,  and 
which  is  already  limited  both  as  to  time  and  ex- 
tent, viz.  how  long  your  bodily  life  shall  last,  and 
cannot  trust  him  that  he  will  procure  for  you  also 
both  food  and  clothing  as  long  as  you  have  to  live 
here,  etc. ! 

V.  28-30.  And  why  take  ye  thought  for  raiment  f  Consider 
the  lilies  of  the  field,  how  they  grow  ;  they  toil  not,  neither  do 
they  spin  :  and  yet  I  say  unto  you.  That  Solomon  in  all  his 
glory  was  not  arrayed  like  one  of  these.  Wherefore,  if  God  so 
clothe  the  grass  af  the  field,  which  to-day  is,  and  to-morrow  is 
cast  into  the  oven,  shall  he  libt  much  more  clothe  you,  O  ye  of 
little  faith  ? 

Here  j^ou  have  another  illustration  and  compari- 
son, in  which  the  little  flowers  of  the  field,  that  are 
trampled  upon  and  eaten  by  the  cattle,  must  also  be- 
come our  teachers  and  masters,  so  that  our  disgrace 
may  become  still  greater.  For  see  how  they  grow 
up,  so  beautifully  ornamented  with  colors,  and  yet 


344  LUTHER'S   COMMENTARY   ON   THE 

not  one  of  them  cares  and  thinks  how  it  is  to  grow, 
or  what  kind  of  color  it  is  to  liave,  but  it  lets  God 
care  for  this;  and,  without  any  care  or  effort  on  its 
part,  God  clothes  it  with  such  beautiful,  lovely 
colors,  that  Christ  says  that  Solomon  in  all  his 
glory  was  not  as  beautiful  as  one  of  these  ;  yes,  no 
empress,  with  her  whole  retinue,  with  all  her  gold, 
pearls  and  jewels.  For  he  cannot  name  any  king 
who  was  richer,  more  glorious,  and  more  splendidly 
adorned  than  Solomon:  yet  the  king,  with  all  his 
grand  display  and  splendor,  is  nothing  in  compari- 
son with  a  rose  or  pink  or  violet  in  the  field.  Thus 
our  Lord  God  can  adorn  whom  he  will  adorn,  so 
that  it  deserves  to  be  called  adorned,  and  no  man 
can  make  or  paint  such  a  color,  and  wish  for  or  get 
another  still  more  beautiful  adornment;  and  if  we 
should  beautify  them  with  gold  and  satin,  they 
still  would  say:  I  would  rather  that  my  Master 
up  there  in  heaven  should  adorn  me,  who  adorns 
the  little  birds,  than  all  the  tailors  and  embroid- 
erers on  earth. 

Since  now  he  clothes  and  adorns  so  many  flowers 
with  such  various  colors,  and  each  has  its  own 
dress,  and  outranks  with  it  all  worldly  splendor, 
why  cannot  we  confide  in  him  that  he  will  also 
clothe  us?  For  what  are  the  flowers  and  grass  upon 
the  field  in  comparison  with  us?  Or,  for  what  were 
they  created  except  to  stand  there  for  a  day  or  two, 
and  exhibit  themselves,  and  then  to  wither  and  be- 


SERMON   ON   THK   MOUNT.  345 

come  liay;  or,  as  Christ  says,  to  be  cast  into  the 
oven,  so  that  one  may  burn  tliem  and  heat  the  oven? 
Yet  our  Lord  God  holds  these  perishable  and  insig-- 
nificant  things  in  such  estimation,  and  bestows  so 
much  expense  upon  them,  that  he  adorns  them 
more  splendidly  than  any  king  upon  earth,  though 
they  do  not  need  this  ornamentation,  and  it  is  even 
lost  upon  them,  as  they  soon  perish  along  with  the 
flower.  But  we,  his  highest  creatures,  on  whose 
account  he  has  made  all  else,  and  to  whom  he  gives 
everything,  and  who  are  of  such  account  to  him 
that  this  life  is  not  to  be  the  end  of  us,  but  after 
this  life  he  means  to  give  to  us  eternal  life;  should 
not  we  have  so  much  confidence  in  him,  that 
he  will  clothe  us  as  he  clothes  the  flowers  of  the 
field  and  the  birds  of  the  air  with  manifold  beauti- 
ful colors  and  feathers?  That  is  putting  the  case 
as  so  dishonorable  for  us,  and  depicting  our  unbe- 
lief as  so  disgraceful,  that  he  could  not  make  it 
more  contemptible. 

But  it  is  the  [fault  of  the]  miserable  devil  and 
the  terrible  fall  that  we  made,  that  we  must  see  the 
whole  world  full  of  these  illustrations  of  the  birds 
against  us,  who  with  their  example  and  appearance 
rebuke  our  unbelief,  and  become  our  highest  Doc- 
tores^  sing  and  preach  to  us,  and  smile  at  us  so 
lovingly,  that  we  should  only  believe;  yet  we  live 
on,  let  ourselves  be  preached  and  sung  to,  and  keep 
on  avariciously  raking  together;  but  [it  is]  to  our 


346         Luther's  commentary  on  the 

eternal  shame  and  disgrace  that  ever)'  little  flower 
testifies  against  us  and*  condemns  our  unbelief 
before  God  and  all  creatures  until  the  judgment 
day.  Therefore  he  now  concludes  this  sermon 
before  his  Christians. 

V.  31,  32.  Therefore  take  no  thought,  saying.  What  shall  we 
eat  f  or.  What  shall  we  drink  ?  or.  Wherewithal  shall  we  be 
clothed  ?  {For  after  all  these  things  do  the  Gentiles  seek  .•)  for 
your  heavenly  Father  knoweth  that  ye  have  need  of  all  these 
things. 

Since  you  daily  see  these  illustrations  in  every- 
thing that  lives  and  grows  out  of  the  earth,  how 
God  nourishes  and  feeds  it  and  most  beautifully 
clothes  and  adorns  it:  be  induced  to  lay  aside  care 
and  unbelief,  and  consider  that  you  are  Christians 
and  not  heathen.  For  such  caring  and  avarice  be- 
long to  the  heathen,  who  do  not  know  Qod,  or  ask 
about  him,  and  it  is  real  idolatry,  as  St.  Paul  says, 
and  as  was  said  also  above,  where  he  calls  it  serv- 
ing mammon. 

Therefore  no  greedy-belly  is  a  Christian,  al- 
though he  was  baptized;  but  he  has  surely  lost 
Christ,  and  has  become  a  heathen.  For  the  two 
cannot  endure  each  other,  to  be  avaricious  and  full 
of  care  and  to  believe;  one  must  exclude  the  other. 
Now  there  is  nothing  more  shameful  before  God 
and  all  creatures,  for  Christians  who  hear  and  know 
the  word  of  God,  than  that  they  can  be  said  to  be 
like    the   heathen  who   do   not  believe  that  God 


SERMON   ON   THE   MOUNT.  347 

nourishes  thein  and  gives  them  everything,  and 
thus  fall  away  from  God,  deny  the  faith,  and  pay 
no  regard  either  to  his  word  or  to  these  manifest 
illustrations.  This  is  a  hard  sentence  that  reason- 
ably ought  to  alarm  every  one.  For  it  is  a  prompt 
conclusion,  that  a  professed  Christian  should  either 
reflect,  and  leave  off  caring  avariciously,  or  know 
that  he  is  no  Christian,  but  ten  times  worse  than  a 
heathen. 

Besides,  (he  says,)  since  you  are  Christians,  you 
dare  not  doubt  as  to  your  Father's  knowing  very 
well  that  you  need  all  this;  namely,  that  you  have 
a  belly  that  needs  eating  and  drinking,  and  a  body 
that  needs  to  be  clothed.  If  he  did  not  know  it, 
then  you  would  have  cause  to  care  and  to  think 
how  you  might  nourish  ^-ourselves;  but  now  that 
he  knows  it,  he  will  not  neglect  you.  For  he  is 
so  kind  that  he  gladly  attends  to  it,  and  especially 
for  you  Christians,  because  (as  was  said)  he  cares 
also  for  the  birds  of  the  air.  Therefore  drop  the 
care,  for  at  any  rate  you  gain  nothing  by  it.  It 
does  not  depend  upon  your  caring,  but  upon  his 
knowing  and  caring.  If  nothing  grew  in  the 
field  before  we  cared  for  it,  we  would  all  have  died 
in  our  cradles,  and  nothing  could  grow  after  night 
when  we  are  lying  asleep;  yes,  if  we  were  all  to 
worry  ourselves  to  death,  no  stalk  would  grow  in 
the  field  for  our  caring;  we  must  ourselves  see  and 
comprehend  that  God  gives  everything  without  our 


348         luthkr's  commentary  on  the 

caring  for  it;  yet  we  are  such  godless  people  that 
we  will  not  cease  our  caring  and  avarice,  nor  allow 
God  alone  to  have  the  care,  to  whom  alone  it  be- 
longs, as  to  a  father  for  his  children. 

V.  33  :  Seek  ye  first  the  kingdom  of  God,  and  his  righteous- 
ness ;  aiid  ait  these  things  shall  be  added  unto  you. 

The  Lord  saw  very  well,  as  I  said,  that  none 
among  the  outward,  gross  vices  so  outrageously 
counteracts  the  gospel,  and  hinders  [the  progress 
of]  God's  kingdom,  as  avarice.  For  as  soon  as  a 
preacher  lays  his  plans  for  becoming  rich,  he  no 
longer  rightly  administers  his  office;  for  his  heart 
is  ensnared  by  the  care  for  the  means  of  living,  as 
in  a  net,  as  St.  Paul  calls  it,  so  that  he  can  no 
longer  teach  and  rebuke,  as  and  where  he  should; 
concerned  lest  he  might  lose  favor  and  friendship 
among  those  from  whom  he  can  secure  it:  allows 
himself  to  be  misled,  so  that  he  keeps  silent,  and 
misleads  other  people  too;  not  through  heresy,  but 
through  his  own  belly,  which  is  his  idol.  For  he 
who  wants  to  be  the  right  kind  of  a  preacher,  and 
faithfully  perform  his  duty,  must  retain  and  assert 
his  liberty  unterrifiedly  to  tell  the  truth,  without 
respect  of  persons,  and  rebuking  if  necessary  great 
and  small,  rich,  poor,  powerful,  friend  and  foe. 
This  avarice  does  not  do.  For  it  fears,  if  it  should 
offend  many  people  or  good  friends,  it  would  find 
itself  in  want  of  bread.  Hence  it  draws  in  its 
whistles  and  keeps  silence. 


SERMON   ON   THE    MOUNT.  349 

In  the  same  way  also  the  mass  of  the  people, 
who  are  not  preachers,  but  who  should  hear  the 
word  of  God,  and  help  to  further  the  kingdom  of 
God,  every  one  in  his  own  station  and  mode  of 
living,  are  not  willing  to  run  any  risk  or  to  be  pre- 
pared for  or  endure  any  want,  for  the  sake  of  the 
gospel;  but  they  look  out  for  it,  first  of  all,  that 
they  have  enough,  and  that  their  belly  is  provided 
for,  no  matter  whether  the  gospel  keeps  up  or  lags 
behind;  thus  they  go  along,  raking  and  scraping, 
as  well  as  they  can,  giving  the  preachers  nothing, 
even  besides  taking  from  them  what  they  may  have. 
Thus  it  goes  according  to  the  devil's  wishes,  so 
that  no  one  wants  to  preach  or  hear  any  more,  and 
thus  both  the  doctrine  and  its  fruits  in  the  hearts 
of  the  people  disappear,  and  the  kingdom  of  God 
falls  entirely  away.  This  is  alone  the  work  of  the 
abouiinably  devilish  mammon.  See,  that  is  the 
reason  why  the  Lord  Christ  so  faithfully  warns  his 
own  against  it  by  such  a  long  sermon. 

And  in  order  that  we  may  the  better  guard  our- 
selves against  it,  he  prescribes  in  these  words  a 
very  powerful  remedy,  how  we  are  to  treat  it,  so 
that  we  do  not  need  to  care;  and  that  we  may  yet 
have  enough,  yes,  a  much  greater  and  more  excel- 
lent treasure  than  mammon  can  give  us,  and  than 
we  can  get  through  our  caring,  and  this  remedy 
is,  to  seek  the  kingdom  of  God. 

But  it  is  very  important  that  it  should  be  deeply 


350        Luther's  commentary  on  the 

impressed  upon  our  heart  what  the  kingdom  of 
God  is,  and  what  it  imparts.  For  if  we  could  be 
made  to  understand  this,  so  that  we  would  rightly 
apprehend  and  could  in  our  heart  measure  and 
weigh  how  great  and  precious  a  treasure  it  is  in 
contrast  with  mammon  or  the  kingdom  of  the 
world,  that  is,  everything  upon  earth,  then  we 
would  spit  upon  mammon.  For  what  more  would 
you  have,  although  you  should  have  the  posses- 
sions and  the  power  of  the  king  of  France,  and  of 
the  Turkish  emperor  besides,  than  a  beggar  before 
the  door  has  with  his  scraps?  For  the  only  thing 
we  have  to  do  is  daily  to  fill  our  belly;  we  can't 
do  anything  more  with  all  our  worldly  goods  and 
glory  ;  and  the  poorest  beggar  has  as  much  of  this 
as  the  mightiest  emperor,  yes,  his  broken  victuals 
taste  much  better  and  do  him  more  good  than  the 
splendid,  royal  meal  does  to  the  latter.  That  is 
the  whole  of  it,  and  no  one  gets  any  more  from  it, 
and  in  a  little  while  we  must  say  good-bye  to  it 
all,  and  we  cannot  prolong  our  life  with  it  for  a 
single  hour  when  the  time  comes.  Hence  it  is  a 
poor,  miserable,  yes  a  nasty,  stinking  kingdom. 

What  is,  however,  on  the  contrary,  the  kingdom 
of  God,  or  of  the  Lord  Christ?  Count  that  up  for 
yourself,  and  say,  what  is  the  creature  in  compari- 
son with  the  Creator,  and  the  world  in  comparison 
with  God?  For  if  all  heaven  and  earth  were 
mine  alone,  what  would  I  have  as  over  against 


SERMON    ON   THE    MOUNT.  35I 

God?  Not  as  mucli  as  a  little  drop  of  water  or  a 
particle  of  dust  in  comparison  with  the  entire 
ocean ;  besides,  it  is  such  a  treasure  as  cannot 
cease  or  diminish  and  become  smaller ;  so  that 
both  as  to  its  greatness  and  durability  it  cannot  be 
measured  or  comprehended  by  any  human  heart  or 
senses;  and  shall  I  so  shamefully  reject  and  give 
up  God  and  his  kingdom,  that  I  may  take  this 
dirty,  deadly  belly-kingdom  in  preference  to  that 
divine,  imperishable  one  that  gives  me  eternal  life, 
righteousness,  peace,  joy  and  salvation?  And  every- 
thing that  I  here  in  time  seek  and  desire  I  am  to 
have  in  this  one  eternally,  and  everything  immeas- 
urably more  glorious  and  superabundant  than  what 
I  can  obtain  here  upon  earth  with  great  difficulty, 
care  and  labor;  and  before  I  can  get  it,  and  can 
accomplish  what  I  want,  I  must  go  away  and  let 
everything  lie.  Is  that  not  a  great,  shameful  folly 
and  blindness,  that  we  do  not  see  this?  Yes,  a 
stubborn  wickedness  of  the  world,  possessed  by  the 
devil,  that  it  will  not  be  instructed  or  give  heed 
when  we  preach  this  to  it? 

Therefore  Christ  wishes  with  these  words  to  stir 
us  up,  and  to  say:  if  you  wish  to  be  properly 
careful  and  solicitous  about  having  always  enough, ; 
then  seek  for  that  treasure  that  is' called  the  kine- 
dom  of  God.  Do  not  be  concerned  for  the  tem- 
poral, perishable  treasure  that  is  destroyed  by  moth 
and  rust,  as  he  said  before.     You  have  a  very  dif- 


352  LUTHER'S   COMMENTARY   OX   THE 

fereiit  treasure  in  heaven,  which  I  am  pointing  out 
to  you;  care  and  seek  for  that,  and  contemplate 
what  you  have  in  that,  and  }-ou  will  easily  forget 
the  other.  For  it  is  a  treasure  of  such  a  kind  that 
will  sustain  you  forever,  and  cannot  be  lost  or 
taken  away,  so  that  because  the  treasure  is  endur- 
ing and  you  clinging  to  it,  you  must  also  endure, 
even  though  you  have  not  a  penny  from  the  world. 

It  has  often  been  told  what  the  kingdom  of  God 
is,  namely,  most  briefly,  that  it  does  not  consist  in 
external  tilings,  eating  and  drinking,  etc.,  nor  other 
works  which  we  can  do;  but  in  this,  that  we  be- 
lieve in  Jesus  Christ,  who  is  the  head  and  sole  king 
in  this  kingdom,  in  and  through  tvhom  we  have 
everything,  so  that  no  sin,  death  and  misfortune 
can  injure  him  who  abides  in  it  [the  kingdom], 
but  he  has  eternal  life,  joy  and  salvation,  which 
here  begin  in  this  faith,  but  in  the  last  day  will  be 
revealed  and  eternally  completed. 

What  now  does  it  mean  to  seek  this  kingdom? 
or  how  do  we  attain  to  it?  What  way  must  we 
take?  One  points  in  this  direction,  another  in 
that.  Thus,  the  pope  teaches :  Go  to  Rome  and 
get  an  indulgence,  confess  and  do  penance,  read  or 
hear  mass,  put  on  a  hood,  and  practice  long  public 
worship  and  a  severe,  strict  life.  That  is  the  way 
we  always  used  to  run,  just  as  we  were  told,  as 
silly  and  foolish  people,  and  all  wanted  to  find  the 
kingdom  of  God;  but  we  found  just  the  kingdom 


SERMON   ON   THE   MOUNT.  353 

of  t'le  devil.  For  there  are  many  ways  here,  but 
one  and  all  are  aside  from  the  only  [true]  one, 
which  is  to  believe  in  Christ  and  to  diligently 
apply  and  use  the  gospel,  upon  which  faith  rests, 
with  preaching,  hearing,  reading,  singing,  medi- 
tating, and  in  every  possible  way,  so  that  one  may 
always  at  heart  be  growing  and  becoming  stronger, 
and  give  outward  evidence  by  his  fruits,  so  that  he 
maybe  always  promoting  it  and  leading  many  others 
to  it;  as  we  (thank  God)  are  now  doing,  and  there 
are  still  many  besides,  both  preachers  and  other 
Christians,  who  with  all  diligence  are  busily  urging 
it  on,  so  that  they  subordinate  all  that  they  have, 
and  would  be  ready  to  lose  it  all,  rather  than  let  go 
of  the  word. 

No  monk,  nun  or -priest  does  or  understands  this, 
although  they  boast  that  they  are  God's  servants 
and  espoused  to  Christ.  For  they  all  miss  the  only 
right  way,  and  ignore  the  gospel;  they  know  nei- 
ther God  nor  Christ  and  his  kingdom.  For  he 
who  wants  to  know  and  find  it  must  not  seek  for  it 
after  his  own  notion,  but  hear  his  word,  as  the 
foundation  and  corner-stone,  and  see  whither  he 
directs  3'ou  and  how  he  interprets  it.  Now  his 
word  about  his  kingdom  is  this  :  He  who  believes 
and  is  baptized  shall  be  saved.  This  word  was  not 
spun  out  of  our  heads,  nor  did  it  grow  out  of  the 
heart  of  any  man;  but  it  descended  from  heaven, 
and  was  proclaimed  by  the  mouth  of  God,  so  that 
23 


354  LUTHER'S  COMMENTARY   ON   THE 

we  nia}'  be  perfectly  sure  and  not  miss  the  right 
way.  Where  now  this  is  practised,  both  among 
preachers  and  hearers,  so  that  the  word  and  sacra- 
ments are  diligently  employed,  where  men  live 
accordingly  and  persevere  in  so  doing,  so  that  it 
becomes  known  among  the  people,  and  the  young- 
people  are  drawn  in  and  taught:  that  is  what  we 
mean  by  seeking  and  promoting  and  being  properly 
concerned  about  the  kingdom  of  God. 

What  is  the  meaning  of  his  adding:  And  his 
righteousness  ?  The  kingdom  has  also  a  righteous- 
ness; it  is,  however,  a  different  righteousness  from 
that  of  the  world,  as  it  is  also  a  different  kingdom. 
This  means  now  the  righteousness  that  is  by  faith, 
that  is  efficient  and  active  through  good  works;  in 
this  way,  that  the  gospel  with  me  is  a  very  serious 
matter,  and  I  diligently  hear  and  practice  it,  and 
am  actually  living  in  accordance  with  it,  and  am 
not  a  trifling  gossip  or  a  hypocrite,  who  lets  it  in 
at  one  ear  and  out  at  the  other;  but  I  am  one  who 
gives  practical  proof  that  the  kingdom  is  here,  as 
St.  Paul  says,  i  Cor.  iv.  20:  The  kingdom  of  God 
is  not  in  word,  but  in  power.  That  we  call  the 
gospel  with  its  fruits,  that  is,  doing  good  works, 
with  diligence  and  fidelity  attending  to  one's  busi- 
ness or  office,  and  suffering  variously  for  it.  For 
he  calls  righteousness  in  general  the  whole  life  of  a 
Christian  with  reference  to  God  and  man,  as  the 
tree  with  its    fruits;  but  not   meaning  that  it  is 


SERMON   ON   THE    MOUNT.  355 

therefore  entirely  perfect,  but  always  improving; 
as  he  here  bids  his  disciples  be  always  seeking,  as 
those  who  have  not  yet  actually  seized  it,  nor  have 
already  completely  learned  and  lived  it.  For  iu 
the  kingdom  of  Christ  it  is  with  us  half  sin  and 
half  holiness.  For  whatever  of  faith  and  of  Christ 
is  in  us,  that  is  altogether  pure  and  perfect,  as  not 
of  our  own,  but  of  Christ,  who  through  faith  is 
ours,  and  lives  and  works  in  us.  But  what  is  still 
our  own,  that  is  altogether  sin,  yet  under  and  in 
Christ  covered  over  and  obliterated  through  for- 
giveness of  sin,  besides  daily  through  the  same 
grace  of  the  Spirit  mortified,  until  we  are  entirely 
dead  to  this  life. 

See,  this  belongs  to  the  righteousness  of  this 
kingdom,  that  it  be  upright  and  no  hypocrisy. 
For  it  is  set  over  against  those  who  talk  and  boast 
indeed  about  the  gospel,  but  have  nothing  of  it  in 
their  life.  For  it  is  in  fact  a  hard  thing  to  preach 
the  word  of  God  and  do  good  to  everybody  and 
suffer  all  kinds  of  misfortunes  besides;  but  for 
that  reason  it  is  called  the  righteousness  of  God. 
For  the  world  does  not  relish  it,  that  it  should  do 
right  and  suffer  harm  for  it;  this  is  not  a  part  of 
its  way  of  ruling.  For  there  it  is  not  right  that 
he  who  does  right  should  be  punished  or  suffer 
violence,  but  should  receive  gratitude  and  some 
good  as  his  reward.  But  our  reward  is  not  stored 
away  for  us  upon  earth,  but  in  heaven:  there  we 


356  LUTHER'S   COMMENTARY   ON   THE 

will  find  it.  Now  he  who  knows  this,  and  will  do 
accordingly,  will  have  enough  to  do,  so  that  he  has 
no  need  to  seek  other  ways  ;  and  he  will  probably 
forget  also  avarice  and  the  cares  of  nianinion. 
For  the  world  will  make  it  so  sour  for  him  that  he 
will  not  care  much  for  life  and  temporal  good,  but 
he  will  become  so  tired  of  it  that  he  will  have  to 
be  hourly  looking  and  hoping  for  death. 

This  is  the  exhortation  by  which  he  points  us 
from  temporal  good  to  eternal  treasure,  so  that  we 
may  not  esteem  this  good  in  comparison  with  the 
one  thai  we  have  in  heaven,  etc.  Along  with  this 
he  gives  also  a  promise  and  a  consolation,  so  that 
we  are  not  to  think  that  he  will  therefore  not  give 
us  anything  at  all  upon  earth  and  let  us  die  of 
hunger,  because  we  have  so  much  to  suifer  from 
the  world  that  neither  gives  nor  wishes  us  anything, 
and  we  are  hourly  expecting  that  all  we  have  shall 
be  taken  from  us  ;  but  we  must  know  that  we  are 
still  also  here  to  have  what  we  need  for  the  re- 
quirements of  this  life.  Therefore  he  says:  Seek 
first  the  kingdom  of  God,  then  all  these  things 
shall  be  added  unto  you  ;  that  is,  you  shall  have 
besides  to  eat  and  to  driSik  and  to  wear,  as  an  addi- 
tion, without  any  care  of  your  own,  yes,  just  in 
order  that  you  may  not  care  for  those  things  and 
for  God's  sake  risk  everything;  and  it  will  come 
to  you  so  that  you  will  not  know  whence  it  comes, 
as  our  daily  experience  teaches  us.     For  God  still 


SERMON   ON   THE   MOUNT.  357 

has  SO  much  in  the  world  that  he  can  alslD  feed  his 
own,  since  he  feeds  all  the  little  birds  and  wonns,^ 
and  clothes  the  lilies  of  the  field,  as  we  have 
heard,  yes,  since  he  giveS  and  lets  grow  so  much 
for  us  wicked  fellows  :  so  that  the  world  neverthe- 
theless  must  let  us  eat  and  drink  with  it,  although 
this  vexes  it. 

What  more  shall  we  now  desire,  if  we  know  this, 
if  we  have  and  handle  God's  word,  and  every  one 
does  as  he  should,  so  that  we  have  enough  to  eat  and 
to  drink  and  wear,  and  get  just  as  much  ourselves  as 
a  king  or  emperor,  namely,  that  we  feed  our  belly, 
except  that  he  to  suit  his  rank  must  have  more  and 
grander  things,  but  still. does  not  enjoy  anything 
more;  and  my  bread  feeds  me  just  as  well,  and  my 
clothes  cover  and  warm  me  just  as  well  as  his  royal 
meal  and  his  gold  and  silver  pieces.  For  how 
should  it  be  possible  that  he  should  die  of  hunger 
who  serves  God  faithfully,  and  advances  his  king- 
dom, since  he  gives  in  such  superfluity  to  the  whole 
world?  There  would  have  to  be  no  more  bread 
upon  earth,  or  the  heavens  not  be  able  to  rain 
any  more,  if  a  Christian  should  die  of  hunger;  yes, 
God  himself  must  first  have  died  of  hunger. 

Since  now  he  has  been  creating  and  giving  in 
such  superabundance,  besides  has  so  certainly  prom- 
ised that  he  will  grive  enough  and  so  give  before  we 
look  for  or  know  it:  why  will  you  then  torment 
yourself    with    that   hateful    caring   and   avarice? 


358  LUTHER'S  COMMENTARY   ON   THE 

Surely  the  Scriptures  (especially  the  Psalms)  are 
full  of  such  passages,  that  he  will  feed  the  pious  iu 
the  time  of  fauiiiie,  aud  never  has  "seen  his  seed 
begging  bread."  He  will  not  prove  a  liar  in  your 
case,  if  you  can  only  believe.  If  now  the  world,  as 
it  is,  noblemen,  peasants  and  civilians,  does  not  do 
it,  he  will  still  find  people,  or  other  means,  through 
which  he  can  give,  and  more  than  they  can  now 
take  from  you. 

V.  34.  Take  therefore  no  thought  for  the  morrow:  for  the 
morrozu  shall  take  thought  for  the  things  of  itself.  Sufficient 
unto  the  day  is  the  evil  thereof 

Care  for  this  (he  means  to  say,)  how  you  may 
keep  with  you  the  kingdom  of  God,  and  renounce 
the  other  care  so  completely  that  you  be  not  con- 
cerned about  the  morrow.  For  when  the  morrow 
conies  it  will  bring  its  own- care;  as  we  say:  Comes 
the  day,  so  comes  also  the  counsel.  For  our  caring 
accomplishes  nothing  at  any  rate,  though  I  care  for 
only  one  day;  and  experience  teaches  that  ofteu 
two  or  three  days  slip  away  from  us  sooner  than  to- 
day; and  he  to  whom  God  is  propitious  and  gives 
success,  can  often  without  trouble  and  care  ac- 
complish more  in  an  hour  than  some  one  else  in 
four  whole  days  with  great  trouble  and  care;  and 
if  he  has  been  long  at  work  and  taken  great 
pains,  making  it  wearisome  to  himself,  another 
might  have  accomplished  it  in  an  hour;  so  that  no 


SERMON    ON   THE    MOUNT.  359 

one  can  do  anything  except  when  the  time  comes 
that  God  gives,  granted  withont  our  caring  ;  and  it 
is  in  vain  that  you  try  to  anticipate  and  by  your 
caring  (as  you  suppose)  do  great  things^ 

For  our  Lord  God  understands  the  art  of  secretly 
shortening  and  lengthening  time  for  us,  so  that  to 
one  an  hour  may  become  a  fortnight,  and  again  in 
such  a  way  that  one  with  long  labor  and  toil  gains 
nothing  more  than  another  with  short  and  easy 
labor;  as  one  can  plainly- see  daily,  that  there  are 
many  who  by  hard,  constant  labor  scarcely  gain 
their  daily  bread,  and  others  without  special  labor 
have  so  arranged  and  ordered  their  affairs  that  all 
moves  easily  and  they  succeed.  God  does  every- 
thing in  such  a  way  that  our  caring  does  not 
necessarily  have  the  blessing.  For  we  will  not 
wait,  so  that  these  good  things  may  come  to  us 
from  God,  but  we  want  to  find  them  ourselves  before 
the  gift  comes  from  God. 

See  how  it  is  in  the  mines,  where  men  are  busily 
digging  and  seeking;  it  still  often  happens,  that 
where  one  hopes  to  find  the  most  ore,  and  where  it 
seems  as  if  it  was  all  to  become  gold,  there  nothing 
is  found,  or  it  breaks  off  suddenly  and  disappears. 
Again,  in  other  places,  that  are  regarded  as  failures 
and  neglected,  there  are  unexpectedly  the  richest  re- 
sults; and  one,  who  has  invested  all  his  property 
tliere,  gets  nothing;  another  from  a  beggar  be- 
comes  a   lord;    and   afterwards,    those    who   have 


360  LUTHER'S   COMMENTARY   ON   THE 

accumulated  many  thousand  guldens  before  the 
end  of  ten  years  again  become  beggars,  and  it  does 
not  often  happen  that  these  large  possessions  reach 
to  the  third  heir.  In  short,  the  motto  should  be: 
Not  sought,  but  bestowed  ;  not  found,  but  provi- 
dential, if  success  and  blessing  is  to  come  with  it. 
But  we  would  like  to  make  it  so  that  it  would 
come  as  we  plan;  but  that  amounts  to  nothing; 
for  he  thinks,  on  the  other  hand:  You  shall  not  get 
it  so,  or  at  least  not  keep  it  long  and  enjoy  it. 
For  I  have  myself  known  many  persons  who  ran 
their  hands  into  pockets  full  of  guldens,  and 
groschens  were  beneath  their  notice;  but  after- 
wards they  would  have  been  glad  if  they 'could 
have  found  as  many  pennies. 

Since  you  now  see  that  there' is  no  use  in  it,  and 
your  caring  does  not  avail,  why  do  you  not  let  it 
alone  and  turn  your  thoughts  upon  having  the 
kingdom  of  God?  For  he  will  give  to  you;  but 
not  because  of  your  caring,  even  though  you  should 
work.  For  such  care  accomplishes  nothing;  but 
the  care  does  that  belongs  to  your  office;  and  to  the 
kingdom  of  God  it  belongs  that  you  do  what  is 
commanded  you,  preach  and  propagate  the  word 
of  God,  serve  your  neighbor  according  to  your 
calling,  and  take  what  God  gives  you.  For  those 
are  the  best  possessions  that  are  not  thought  about, 
but  are  bestowed  and  providential;  and  what  we 
have  acquired  by  our  caring  or  are  proposing  to 


SERMON   ON   THE    MOUNT.  361 

keep,  will  be  likely  first  of  all  to  fail  us  and  go  to 
ruin,  as  often  happens  to  the  rich  bellies,  whose 
grain  and  other  stores  often  for  their  great  care  are 
ruined;  and  it  is  a  great  grace  that  God  does  not 
let  us  care  for  it  how  the  grain  grows  in  the  field, 
but  gives  it  to  us,  whilst  we  are  lying  and  sleep- 
ing; else  we  would  ourselves  ruin  it  for  us  by  our 
caring  and  would  get  nothing. 

Therefore  he  now  says  :  Why  will  you  be  con- 
cerned about  more  than  the  present  day,  and  load 
upon  yourself  the  trouble  of  two  days?  Be  content 
with  what  the  present  day  imposes  upon  }'ou; 
to-morrow  will  bring  something  else^for  you.  For 
he  calls  it  an  evil  or  plague  that  we  are  compelled 
to  support  ourselves  by  the  sweat  of  our  brow,  and 
that  we  must  have  other  providential  daily  cares, 
misfortunes  and  dangers;  as,  if  something  be  stolen 
from  you,  or  some  other  harm  befall  you;  also,  if 
you  become  sick,  or  your  domestics,  etc.,  as  it 
hapj)ens  in  this  life  that  we  must  daily  expect  and 
see  such  trouble.  Endure  this  evil,  trouble  and 
misfortune,  and  do  be  content  with  it,  for  that  is 
enough  for  you  to  bear;  and  drop  the  anxiety,  by 
which  you  only  make  the  trouble  greater  and 
heavier  than-  it  is  in  itself;  and  look  at  these  illus- 
trations, that  God  never  made  any  one  rich  through 
his  anxious  care,  whilst  many  of  them  are  most 
anxiously  caring  and  yet  have  nothing.  But  this  ! 
indeed  he  does,  if  he  sees  that  one  is  diligently  and 


362         lu-ther's  commentary  on  the 

faithfully  attendino;^  to  his  duty,  aud  taking  care  to 
do  that  so  as  to  please  God,  and  lets  God  care  for 
its  success,  him  he  abundantly  blesses.  For  it 
stands  written,  Prov.  x.  4:  "The  hand  of  the 
diligent  maketh  rich."  For  he  wants  none  of 
those  who  neither  care  nor  work,  like  the  lazy 
gormandizing  bellies,  as  if  they  had  only  to  sit  and 
wait  for  him  to  send  a  roasted  goose  into  their 
mouth;  but  his  command  is,  that  we  honestly  lay 
hold  and  work,  then  he  will  be  on  hand  with  his 
blessing  and  give  enough.  I^et  this  suffice  about 
this  sermon. 


THE  SEVENTH  CHAPTER. 

V.  I.  Judge  not,  that  ye  be  not  judged.  For  with  what 
judgment  ye  judge,  ye  shall  be  judged :  and  with  what  meas- 
ure ye  mete,  it  shall  be  measured  to  you  again. 

In  the  previous  chapter  w^e  heard  how  the  Lord 
Christ,  in  accordance  with  the  doctrine  of  really 
good  works,  delivered  a  long  sermon  as  a  warning 
against  avarice,  as  something  that  greatly  hinders 
the  kingdom  of  God,  both  in  doctrine  and  life, 
and  does  deadly  harm  in  Christendom.  Here  he 
now  begins  to  warn  further  against  another  thing 
that  is  also  a  great,  ruinous  vice,  and  is  called  self- 
conceited-wisdom,  that  judges  and  blames  every- 
body. For  where  these  two  vices  rule,  there  the  gos- 
pel cannot  abide.      For  the  effect  of  avarice  is  either 


SERMON   ON   THE   MOUNT.  363 

that  the  preachers  keep  silence,  or  that  the  hearers 
pay  no  regard  to  the  gospel,  which  thus  through 
contempt  is  disregarded.  But  if  selfish-wisdom  be 
conjoined  with  avarice,  then  every  one  claims  to 
be  the  best  preacher  and  himself  master;  no  one 
will  hear  or  learn  from  others.  Then  come  sects 
and  parties  that  falsify  and  corrupt  the  word  so 
that  it  cannot  remain  pure,  and  thus  again  the 
gospel  with  its  fruits  is  undermined.  This  is  what 
he  here  now  calls  judging  or  passing  sentence, 
when  every  one  is  satisfied  only  with  what  he  does 
himself,  and  whatever  others  do  must  stink.  A 
beautiful,  gracious  virtue!  and  the  tip-top  man 
whom  we  call  Mr.  Selfconceit,  who  is  not  liked 
either  by  God  or  the  world,  and  yet  is  to  be  found 
everywhere. 

But,  lest  we  may  stumble  at  this  preaching  and 
misunderstand  it,  if  hereby  it  were  altogether  for- 
bidden to  judge  and  pass  sentence,  it  is  clear  from 
what  has  often  been  said  above,  that  Christ  is 
preaching  here  only  to  his  disciples,  and  is  not  at 
all  speaking  of  the  judgment  or  punishment  that 
must  occur  in  the  world;  as  father  and  mother  at 
home  among  the  children  and  servants  must  judge, 
rebuke,  and  also  chastise,  if  they  will  not  do  right. 
Thus,  a  prince  or  a  judge,  if  he  means  to  discharge 
his  duty  properly,  cannot  do  otherwise  than  to 
judge  and  punish.  That  belongs  to  secular  gov- 
ernment, which  has  nothing  to  do  with  us.     There- 


364  LUTHER'S  COMMENTARY   ON   THE 

fore  we  will  not  interfere  with  how  things  should 
go  in  that  sphere.  But  here  we  are  speaking  of 
another  kingdom,  that  does  not  indeed  weaken  oj 
annul  the  other,  namely,  spiritual  life  and  being 
among  Christians;  here  it  is  forbidden  for  one  to 
judge  and  condemn  another.  For  there  it  occurs 
that  the  devil  always  mixes  in  and  carries  on  his 
business,  so  that  every  one  thinks  well  of  himself, 
and  believes  that  his  way  alone  must  avail  and  be 
the  best,  and  blames  and  nullifies  ever}thing  that 
is  not  measured  by  his  standard. 

This  is  now  in  secular  affairs  a  supreme  folly,  and 
may  be  tolerated,  though  it  is  wrong,  for  it  is  so 
gross  that  every  one  understands  it;  as  when  a  harlot 
imagines  herself  prettier  than  all  others,  and  what 
she  sees  in  others  does  not  please  her;  or  that  a 
young  fool  will  be  so  handsome  and  smart,  that  he 
does  not  know  his  like;  and  then,  among  the  wise 
and  learned,  where  this  is  very  much  in  vogue,  so 
that  no  one  admits  the  value  of  anything  that  an- 
other knows  or  does,  and  every  one  claims  to  be  the 
only  one  that  can  do  everything  better,  and  finds 
fault  with  everybod^^  Everybody  sees  and  under- 
stands this  very  well;  yet  everywhere  is  this  Mr. 
Selfconceit,  who  knows  himself  to  be  so  smart,  that 
he  can  bridle  the  horse  by  the  tail,  when  all  the 
rest  of  the  world  must  bridle  it  by  the  mouth. 

But  when  this  occurs  among  us  in  spiritual 
affairs,  and  the  devil  sows  his  seed  in  the  kingdom 


SERMON    ON   THE    MOUNT.  365 

of  Christ,  so  that  it  takes  hold  both  of  doctrine  and 
life,  then  comes  serious  trouble.  In  the  matter  of 
doctrine  the  result  is,  that,  although  God  has  given 
and  entrusted  it  to  some  one  to  preach  the  gospel, 
others  are  found,  even  among  the  disciples,  who 
assume  to  know  it  ten  times  better  than  he,  and 
the  gospel  must  have  the  worry  and  misfortune  to 
be  judged  by  everybody,  and  every  one  becomes  a 
doctor,  and  claims  to  be  himself  a  master  in  doc- 
trine; just  as  happened  to  Moses,  Numbers  xvi., 
when  Korah  with  his  crowd  rose  up  against  him 
and  said:  "Ye  take  too  much  upon  you,  seeing  all 
the  congregation  are  holy.  Should  God  speak 
alone  through  Moses  and  Aaron  ?" — just  as  they  say 
now:  Should  we  not  just  as  well  have  the  Spirit 
and  understand  the  Scriptures  as  others?  Then 
there-  is  at  once  another  doctrine  dished  up  and 
sects  started,  and  judging  begins  and  denouncing, 
and  especially  the  shameful  slandering  that  one 
party  most  bitterly  blames  and  misrepresents  the 
other;  as  we  learn  now  very  well  through  experi- 
ence. Hence  follows  the  deadly  harm  that  Chris- 
tendom is  divided  and  the  pure  doctrine  every- 
where suffers  wreck. 

This  Christ  dreaded,  yes  not  only  dreaded,  but 
also  foretold,  that  such  would  be  the  case.  For 
nothing  else  can  be  made  out  of  the  world,  even 
if  we  were  to  preach  ourselves  to  death.  There- 
fore, wherever  the  gospel  flourishes,  there  parties 


366  LUTHER'S  COMMENTARY   ON   THE 

and  sects  must  follow,  that  again  spoil  and  check 
it.  The  reason  is:  the  devil  must  sow  his  seed 
among  the  good  seed,  and  where  God  builds  a 
church,  he  builds  a  chapel  or  a  tabernacle  along- 
side. For  Satan  wants  to  be  always  among  the 
children  of  God,  as  the  Scriptures  say.  Therefore 
Christ  means  hereby  to  warn  his  apostles  and  sincere 
preachers  to  guard  themselves  diligently  against 
this  vice,  and  to  see  to  it  that  they  do  not  let  it  come 
in  to  create  separation  and  disunion,  especially  in 
doctrine  ;  as  though  he  meant  to  say:  If  you  wish 
to  be  my  disciples,  then  let  your  understanding 
and  opinions  in  doctrine  be  alike  and  of  one  kind, 
so  that  no  one  may  wish  to  be  master,  and  know 
something  new  or  better,  and  judge  or  condemn 
the  rest;  and  do  not  pay  special  regard  to  persons, 
but  abide  by  what  I  command  you  to  preach,  and 
be  of  one  accord,  so  that  one  does  not  despise  the 
other,  or  start  something  new. 

Yet  understand  it  so,  that  still  it  is  not  forbidden 
to  him  who  is  officially  appointed  to  preach,  to 
judge  in  regard  to  doctrine,  besides  also  in  regard 
to  life.  For  it  is  his  official  duty  publicly  to  re- 
buke what  is  not  in  accordance  with  the  true  doc- 
trine, just  for  the  reason  that  he  may  not  allow 
sects  to  enter  and  arise;  in  like  manner,  when  he 
sees  that  one  is  not  living  aright,  that  he  also  re- 
buke and  warn.  For  he  is  there  for  the  reason 
that  he  may  look  into  this,  and  he  must  answer  for 


SKRMON    ON   THE   MOUNT.  367 

it  Yes,  every  Christian,  if  he  sees  his  iieio^hbor 
doing  wrong,  is  bound  to  reprove  him  and  put  him 
on  his  guard.  And  this  cannot  be  done  without 
judging.  But  all  this  is  done  by  virtue  of  one's 
office  or  authority,  about  which  Christ  is  not  here 
speaking;  as  has  been  sufficiently  stated. 

But  this  is  forbidden,  that  every  one  take  his 
own  way  for  it  and  make  a  doctrine  and  spirit  of 
his  own,  and  imagine  himself  to  be  Mr.  Extra- 
wise  and  undertake  to  master  and  rebuke  every- 
body, nothing  of  which  has  been  committed  to 
him.  These  are  the  ones  whom  Christ  here  re- 
bukes. For  he  means  that  nothing  should  be 
undertaken  or  done  from  one's  own  notion  without 
being  commanded,  especially  as  to  the  judging  of 
other  people.  That  I  now  call  judging  in  doctrine, 
one  of  the  highest,  most  disgraceful  and  dangerous 
vices  upon  earth,  from  which  all  the  factious  spirits 
have  arisen,  and  of  which  hitherto  monks,  priests, 
and  all  that  were  in  the  papacy,  were  guilty  of, 
when  every  one  asserted  that  his  matter  was  the 
best  and  denounced  others;  of  which  there  is  now 
no  need  to  speak. 

The  other  kind  of  judging  is  that  regarding  the 
life,  when  one  blames  and  condemns  the  life  and 
works  of  another,  and  is  not  pleased  with  anything 
that  others  do;  that  is  indeed  a  widely  diffused, 
common  vice.  Now  we  are  under  strict  orders,  so 
that,  just  as  in  regard  to  doctrine  we  are  to  be  of 


368         luthrr'vS  commentary  on  the 

one  iiiiiid  and  understanding  or  faith:  so  also  we 
are  to  be  disposed  alike  and  to  have  the  same  sort  of 
heart  in  external  life,  although  that  cannot  be  all 
of  the  same  kind  as  in  the  case  of  f^iith.  For, 
since  there  are  many  kinds  of  callings,  the  works 
of  them  must  be  unlike  and  of  various  kinds. 
Besides,  in  this  life,  that  is  in  itself  of  various  kinds, 
we  find  also  faults  of  many  kinds,  as,  some  very 
strange,  irascible,  impatient  people;  as  it  cannot 
but  be  among  Christian  people,  since  our  old 
Adam  is  not  yet  dead,  and  the  flesh  is  always 
striving  against  the  spirit. 

Here  comes  in  play  now  a  virtue  which  is  called 
tolerantia  and  re?mssw  peccatoriim^  so  that  one 
bears  with  another,  has  patience  with  and  forgives 
him;,  as  St.  Paul  so  beautifully  teaches,  Rom.  xv. 
I,  We  that  are  strong  ought  to  bear  the  infirmities 
of  the  weak,  and  not  to  please  oiirselves;  just  as 
Christ  says  here:  Judge  not,  etc.,  so  that  those  who 
have  high  and  better  gifts  in  Christendom,  (as 
some  must  have,  especially  the  preachers,)  still  they 
may  not  take  on  any  different  airs  or  think  them- 
selves any  better  than  those  who  do  not  have  them: 
so  that  in  spiritual  matters  no  one  should  lord  it 
over  others.  Externally  there  must  be  a  difference, 
a  prince  higher  and  better  than  a  farmer,  a  preacher 
more  learned  than  an  ordinary  mechanic;  thus  a 
master  cannot  be  a  servant,  a  mistress  be  a  maid, 
etc.,  but  nevertheless  in  this  distinction  the  hearts 


SERMON    ON   THE    MOUNT.  369 

are  to  be  similar]}'  disposed  and  pay  no  regard  to 
that  dissimilarity. 

This  is  done  if  I  bear  with  my  neighbor,  al- 
though he  be  of  a  lower  rank  and  have  fewer  gifts 
than  I,  and  I  am  just  as  well  pleased  with  his  work, 
in  attending  as  my  house-servant  to  my  horse,  as 
with  my  own,  being  a  preachei  or  ruler  of  land  and 
people,  although  mine  is  better  and  of  more  im- 
portance than  his.  For  I  must  not  look  at  the 
outward  masks,  but  that  he  lives  in  the  same  faith 
and  in  Christ,  and  has  just  as  much  from  the  grace, 
baptism  and  sacrament,  although  I  have  a  different, 
higher  work  and  office.  For  God  is  all  the  same, 
who  does  and  gives  all  this,  and  is  just  as  much 
pleased  with  the  smallest  as  with  the  very  greatest. 

In  contrast  with  this  there  is  ruling  in  the 
world  the  praiseworthy,  beautiful  virtue  of  which 
St.  Paul  speaks,  that  every  one  pleases  himself,  as, 
if  a  man  comes  along  in  the  devil's  name,  and  can- 
not look  at  his  own  vices,  but  only  at  those  of 
others;  which  adheres  to  us  all  by  nature,  and  of 
which  we  cannot  be  rid,  even  though  we  are  bap- 
tized, so  that  we  are  fond  of  beautifying  and  adorn- 
ing ourselves  and  seeing  what  is  good  in  ourselves, 
and  flattering  ourselves  with  it  as  if  it  were  our 
own;  and,  in  order  that  we  may  alone  be  beautiful, 
we  do  not  look  at  that  which  is  g-ood  in  our  neiq-h- 
bor;  but,  leaving  that  out  of  view,  if  we  notice  a 
little  pimple,  we  fill  our  eyes  with  it,  and  make  it 
24 


370  LUTHER'S   COMMENTARY   ON   THE 

SO  large,  that  we  see  nothing  good  on  acconnt  of 
it,  although  he  may  have  eyes  like  a  falcon  and  a 
face  like  an  angel.  Just  as  if  I  saw  some  one  in  a 
golden  garment,  and  there  were  perhaps  a  seam  or 
a  white  thread  drawn  through  it,  and  I  would 
thereupon  look  amazed,  as  if  it  were  on  that  af- 
count  to  be  despised,  and'  I  on  the  other  hand  con- 
gratulate myself  upon  my  coarse  blouse,  with  a 
golden  patch  upon  it.  So  we  do  not  look  at  our 
own  vices,  of  which  we  are  full,  yet  cannot  see 
anything  good  in  other  people.  If  now  this  natural 
evil  habit  finds  its  way  among  Christians,  there  we 
begin  to  judge,  so  that  I  readily  despise  and  con- 
demn another  if  he  stumbles  a  little  or  is  faulty, 
and  he  again  does  the  same  to  me,  measures  me 
with  the  same  measure,  (as  Christ  here  says,)  seeks 
for  and  rebukes  also  only  the  worst  that  he  can 
find  about  me.  Thereby  love  is  quite  suppressed, 
and  there  remains  only  a  biting  and  devouring  of 
one  another  until  they  entirely  eat  each  other  up 
and  altogether  lose  their  Christianity. 

The  same  is  the  case  if  one  looks  at  the  life  of 
another,  and  will  not  look  at  himself,  then  one 
soon  finds  something  that  displeases  him  ;  another 
finds  the  same  also  in  us;  just  as  the  heathen  com- 
plain about  affairs  among  them,  that  no  one  sees 
what  he  carries  on  his  own  back,  but  he  who 
comes  after  him  sees  it  very  well  ;  that  is,  no  one 
sees  where  he  himself  is  lacking,  but  he  soon  sees 


SERMON   ON   THR   MOUNT.  37I 

it  in  another.  If  one  looks  at  other  people  in  this 
way,  the  only  result  is  a  slandering  and  judging 
of  one  another.  The  devil  instigates  this  among 
Christians,  and  carries  it  on  to  such  an  extent  that 
there  is  nothing  left  among  them  but  harsh  judg- 
ing in  regard  to  the  way  of  living,  as  also  in  re- 
gard to  doctrine ;  so  that  the  kingdom  of  Christ 
(which  is  a  harmonious  and  peaceable  kingdom, 
both  in  doctrine  and  life)  is  divided,  and  in  place 
of  it  the  spirit  of  sectism,  arrogance  and  contempt 
prevails. 

Therefore  it  is  highly  necessary  that  we  be 
warned  to  learn  and  habituate  ourselves  to  bear 
with,  cover  over  and  adorn  our  neighbor's  faults, 
i-f  we  have  attended  to  our  own  official  duty, 
whether  it  be  preaching  and  publicly  rebuking,  or 
fraternally  exhorting  (of  which  Matthew  xviii. 
teaches) ;  and  if  I  see  anything  in  my  neighbor 
that  does  not  altogether  please  me,  that  I  turn  and 
look  at  myself,  when  I  will  also  find  much  that 
does  not  please  other  people,  and  which  I  would 
be  glad  to  have  excused  and  borne  with  ;  thus  the 
itching  will  soon  subside  that  tickles  itself  and  is 
amused  at  the  faults  of  others,  and  Mr.  Self-con- 
ceit will  scamper  off  and  drop  his  judging.  Yes, 
you  will  be  glad,  so  that  you  may  soon  settle  the 
matter  with  your  neighbor  and  first  of  all  say: 
Ivord,  forgive  me  my  debt ;  and  then  say  to  your 
neighbor :  If  you  have  sinned  against  me,  or  I 
against  you,  now  let  us  forgive  each  other. 


372  LUTHER'S   COMMENTARY   ON   THE 

But  if  you  see  that  he  is  quite  too  discourteous, 
and  will  not  cease  without  your  rebukin<^-  him, 
then  go  and  tell  him  himself  about  it,  as  it  is  now 
and  often  has  been  said,  (Matt,  xviii.)  that  he  may 
reform  aud  desist.  That  is  not  judging  and  con- 
demning, but  fraternally  exhorting  to  betterment, 
and  in  this  way  the  exhortation  would  be  made  in 
a  peaceable  way,  according  to  God's  command. 
Otherwise,  with  your  tickling,  ridiculing  and 
mocking,  you  only  embitter  your  neighbor  against 
you,  and  harden  him,  and  )ou  yourself  become 
much  worse  than  he  is,  and  twice  as  great  a  sinner, 
by  withdrawing  your  love  from  him  and  taking 
pleasure  in  his  sin,  and  besides  you  expose  yourself 
to  the  judgment  of  God,  and  condemn  him  whom 
God  has  not  condemned,  and  thus  invoke  upon 
yourself  so  much  the  heavier  judgment,  which 
Christ  here  gives  warning  of,  and  you  deserve  that 
God  should  the  more  surely  condemn  you. 

See,  this  shameful  evil  all  comes,  as  St.  Paul 
says,  from  our  pleasing  ourselves,  playing  and  toy- 
ing with  our  gifts  as  if  they  were  our  own;  but  see- 
ing nothing  in  another  except  where  he  is  faulty, 
and  thus  becoming  entirely  blind,  so  that  we  see 
neither  ourselves  nor  our  neighbor  aright.  When 
we  should  look  into  our  own  bosom  and  see  first 
wherein  we  fail,  that  we  do  not  do;  but  we  have  a 
blearness  before  our  eyes,  so  that  we  think  ourselves 
good-looking,  if  we  observe  a  gift  in  ourselves  that 


SERMON   ON   THE   MOUNT,  373 

our  neighbor  has  not,  and  by  that  very  thing  are 
spoiled,  and  we  also  do  not  see  in  our  neighbor  what 
is  good  in  him,  for  we  should  alwa}S  find  as  much  of 
that  as  we  now  see  of  his  faults.  We  should  also 
be  pleased  with  what  is  good  in  him  and  make  due 
allowance,  if  there  be  some  faultiness  in  it;  as  we 
please  ourselves  and  readily  apologize  for  ourselves. 
In  short,  it  is  the  worst  vice  and  a  devilish 
pride,  that  we  are  self-satisfied  and  merry  if  we  see 
or  feel  a  good  trait  in  ourselves,  and  do  not  thank 
God  for  it,  but  become  proud,  and  despise  others, 
anc^have  our  eyes  so  completely  filled  with  it  that 
we  do  not  care  what  else  we  do,  thinking  we  are 
all  right :  we  plunder  and  rob  God  thus  of  his 
honor,  make  an  idol  out  of  ourself,  and  do  not  see 
our  trouble  that  we  thereby  occasion;  for  we  would 
have  enough  else  upon  us,  if  we  would  look  at  it 
aright,  as  Apocalypse  iii.  17,  says'  to  a  bishop  who 
thought  himself  more  learned  than  others  :  Thou 
sayest,  I  am  rich,  and  increased  with  goods,  and 
have  need  of  nothing,  and  knowest  not  that  thou 
art  wretched,  and  miserable,  and  poor,  and  blind, 
and  naked.  For  although  it  is  true  that  thy  gift 
is  greater  than  that  of  another;  as  it  must  be, 
since  thine  office  is  different,  higher  and  greater: 
but  with  the  disgraceful  addendum  that  thou  dis- 
playest  thyself  in  it,  and  thus  pleasest  thyself,  thou 
dost  totally  ruin  it,  and  makest  the  same  high 
ornament  viler  than  the  faults  of  all  others. 


374  LUTHER'S   COMMENTARY  ON   THE 

For  the  greater  the  gifts  are,  the  more  disgrace- 
fully are  they  perverted  if  you  make  an  idol  out  of 
them,  just  as  if  you  were  to  mix  poison  with  excel- 
lent malmsey-wine.  Thus  you  have  now  hit  it 
admirably  well,  that  you  judge  another  on  account 
of  a  small  fault,  and  fall  yourself  with  your  self- 
esteem  into  the  grievous  sin;  that  you  are  ungrateful 
to  God,  yes,  enthrone  yourself  in  his  place  in  }our 
heart,  and  interfere  with  his  jurisdiction,  where  one 
sin  is  weightier  than  those  of  all  other  men;  be- 
sides, you  become  insolent  toward  your  neighbor 
and  so  thoroughly  blind  that  you  no  longer  ^an 
know  or  look  at  God,  your  neighbor,  or  yourself. 

What  else  do  you  accomplish  by  this  judging 
than  that  you  invoke  the  judgment  of  God  against 
yourself?  So  that  he  reasonably  must  say  to  you  : 
I  did  not  bestow  these  gifts  upon  you  in  order  that 
you  might  despise  your  neig'hbor  and  serve  your- 
self with  them,  but  that  you  should  serve  your 
neighbor,  who  is  poor  and  frail,  and  me.  But  you 
go  on,  and  never  once  thank  me  for  them,  as  if  all 
had  sprung  from  your  own  heart,  and  you  employ 
my  own  gift  against  me  and  your  neighbor,  and 
make  a  tyrant  of  yourself,  a  jailor  and  judge  against 
your  neighbor,  whom  you  ought  in  love  to  bear 
with,  to  improve  and  to  lift  up  if  he  should  fall. 
What  will  you  then  answer  when  he  thus  will  ad- 
dress you  (as  he  here  gives  you  timely  notice), 
except    that    this    sentence    is    justly    pronounced 


SERMON    ON   THE    MOUNT.  375 

against  you,  that  you  are  making  not  a  mote,  as 
you  perhaps  see  in  your  neighbor's  eye,  (as  Christ 
here  says,)  but  a  great  beam  out  of  a  little  mote. 

I  will  say  nothing  about  the  fact  that,  with  this 
wretched  judging  you  are  not  only  culpable  ou 
account  of  the  act  itself;  but  it  usually  happens 
that  he  who  thus  judges  is  himself  a  greater  sinner 
than  others;  so  that,  if  he  were  to  go  back  and  read 
his  own  record  and  register,  how  he  has  lived  from 
his  youth  up,  he  would  hear  a  story  that  would 
make  him  shudder,  and  which  he  would  be  glad  to 
have  unnoticed  by  other  people. 

But  now  every  one  takes  it  for  granted  that  he  is 
pious,  and  wants  to  forget  all  the  past,  and  blame 
and  condemn  a  poor  man  who  has  once  sinned. 
Thus  he  is  involved  in  a  double  calamity,  that  he 
disreg^ards  his  earliest  life  and  forgets  what  he  was; 
he  does  not  think  how  it  would  have  grieved  him 
if  he  had  been  ridiculed  and  condemned.  That  is 
one  sin,  that  he  is  ungrateful,  and  has  forgotten 
the  forgiveness  of  sins,  the  grace  and  all  the  good- 
ness of  God.  The  other,  that  he  loses  his  piety 
and  sets  in  array  against  himself  all  his  former 
sins,  by  the  very  fact  that  he  makes  a  display  of 
himself  in  his  piety,  and  becomes  seven  times 
worse  than  before. 

For,  do  you  not  think  that  God  can  lay  a  list 
before  your  nose,  and  present  not  only  your  crimes 
and  the  sins  of  your  youth,  but  also  your  whole 


3/6         Luther's  commentary  on  the 

life  that  yon  have  regarded  as  excellent?  as  now 
the  recluse  life  of  the  monks;  how  will  you  then 
stand  and  answer  for  daily  blaspheming  and  cruci- 
fying his  Son  with  your  masses  and  other  idolatries? 
That's  the  wa}-  it  goes,  if  we  forget  what  we  have 
been,  we  may  then  well  judge  others.  But  the 
orders  are:  Jack,  take  yourself  by  your  own  nose, 
and  reach  into  your  own  bosom;  if  you  want  to 
seek  and  judge  a  scamp  you'll  find  the  greatest 
scamp  upon  earth,  so  that  you  will  readily  forget 
other  people  and  be  glad  at  once  to  let  them  alone. 
For  you  will  never  find  in  another  as  much  sin  as 
in  yourself  For  if  }ou  do  see  many  in  another, 
you  see  only  a  year  or  two;  in  yourself,  however, 
your  whole  life,  especially  the  dark  spots  of  which 
others  know  nothing,  so  that  you  mnst  be  ashamed 
of  yourself  See,  that  would  be  a  good  cure  for 
the  shameful  vice,  that  you  do  not  please  your- 
self but  pray  God  to  forgive  you  and  otliers. 

Secondly,  that,  although  you  see  something  bad 
in  your  neighbor,  you  are  not  on  that  account  to 
despise  and  condemn  him;  but  on  the  other  hand 
to  see  his  good  things,  and  with  your  own  good 
things  and  gifts  to  help,  cover  over,  adorn  and 
advise  him;  and  3-ou  should  know  that,  although 
you  were  the  holiest  and  most  pious,  yet  you 
would  become  the  very  worst  if  you  judge  another. 
For  your  gifts  were  not  bestowed  upon  you  that 
you  may  tickle  yourself  with  them,  but  that  you 


SERMON   ON   THE    MOUNT.  377 

may  help  your  neighbor  with  them,  if  he  needs  it, 
so  that  with  your  strength  you  may  bear  his  weak- 
ness, may  cover  and  adorn  his  sin  and  shame  with 
your  piety  and  honor,  as  God  through  Christ  has 
done  to  you  and  still  does  daily.  If  you  will  not 
do  that,  and  will  tickle  yourself  with  them  and 
despise  others:  then  know  this,  if  another  in  your 
presence  has  a  mote  in  his  eye,  you  towards  him, 
before  God,  have  a  beam  in  your  own. 

So  you  see  why  Christ  speaks  so  sharply  against 
this  vice  and  pronounces  the  strict  sentence  :  He 
who  judges,  shall  be  judged;  as  is  also  reasonable. 
For,  since  you  interfere  with  God's  judgment,  and 
condemn  those  whom  God  has  not  condemned,  you 
give  him  reason  again  to  damn  you  to  hell  with 
your  whole  life,  although  you  had  been  ever  so 
pious,  and  to  raise  to  honor  the  neighbor  whom 
you  judged  and  condemned,  and  besides  also  to 
make  him  a  judge  over  you,  and  cause  him  to  find 
ten  times  as  much  in  you  to  condemn  as  you  found 
in  him.  So  you  have  made  a  pretty  muss  of  it, 
that  you  have  angered  and  turned  against  you  both 
God  and  your  neighbor;  and  thus  you  lose  at  the 
same  time  both  the  grace  of  God  and  Christian 
life,  and  become  worse  than  a  heathen,  who  knows 
nothing  about  God, 

V.  3-5.  ll-^/iy  beholdest  thou  the  mote  that  is  in  thy  brother'' s 
eye,  but  considerest  not  the  beam  that  is  in  thine  own  eye  ?  Or 
how  wilt  thou  say  to  thy  brother,  Let  me  pull  out  the  mote  out 


37S  LUTHER'S   COMMENTARY   ON   THE 

of  thine  eye,  and  behold  a  beam  is  in  thine  ozaji  eye?  Thou 
hypocrite,  first  cast  out  the  beam  out  of  thine  own  eye,  and  then 
shalt  thou  see  clearly  to  cast  out  the  mote  out  of  thy  brother's  eye. 

In  order  that  he  may  the  more  diligently  warn 
us  to  guard  against  this  vice,  he  uses  a  simple  com- 
parison and  sets  it  clearly  before  us,  saying  that 
every  one  who  judges  his  neighbor  has  a  great 
beam  in  his  eye,  whilst  he  who  is  judged  has  only 
a  mote  ;  that  he  is  ten  times  more  deserving  of 
judgment  and  condemnation,  for  the  very  reason 
that  he  condemns  others.  This  is  indeed  a  terrible, 
dreadful  sentence.  Where  are  now  the  factious 
spirits  and  Messrs.  Wiseacres,  who  are  great  at 
mastering  and  finding  fault  with  the  Bible,  and  can 
do  nothing  else  than  to  judge  us  and  others? — when 
there  is  yet  nothing  to  blame,  or  perhaps  they  dis- 
cover a  mote  in  us,  for  which  they  bitterly  accuse 
us;  as  now  the  papists  revile.  When  they  try  their 
best,  and  adduce  great  reason  forjudging  and  con- 
demning us,  this  is  the  greatest,  that  some  of  ours 
hold  ecclesiastical  properties;  or  they  accuse  us  of 
not  fasting,  and  of  whatever  else  that  has  any  sem- 
blance of  involving  some  faults.  But  they  cannot 
notice  their  beam,  that  they  persecute  the  gospel, 
murder  the  innocent  on  account  of  it,  whilst  they 
are  themselves  the  great  arch-robbers  and  thieves 
of  monasteries  and  church  properties. 

For  what  robberies  are  not  now  committed  by 
pope,  bishops  and  princes?  they  are  doing  as  they 


SERMON   ON   THE   MOUNT.  379 

please  with  all  the  spiritual  establishments  ;  but 
[they  maintain]  that  no  one  else  is  a  real  bishop,  nor 
has  his  own  with  God  and  honor,  and  holds  his  seat 
as  a  thief  and  a  robber:  and  yet  all  [with  them]  must 
be  excellent,  and  not  be  called  stolen  or  robbed. 
But,  that  we  do  not  fast,  or  so  strictly  observe  their 
style  of  righteousness,  which  they  yet  do  not  them- 
selves observe,  this  must  be  alone  evil,  and  all  their 
sin  and  shame  be  pious  and  honorable.  Thus  it  is 
throughout  the  world,  that  everywhere  a  beam 
judges  the  mote,  and  a  great  rogue  condemns  a 
small  one. 

Now  it  is  true  that  we  are  not  without  faults, 
yes,  no  Christian  will  get  so  far  as  to  be  without  a 
mote.  For  St.  Paul  himself  could  not  do  it,  as  he 
complains  in  the  seventh  of  Romans;  and  all 
Christendom  must  daily  pray:  Forgive  us  our 
debts,  and  it  confesses  the  article  of  the  Creed  that 
is  called  the  forgiveness  of  sins.  But  these  beam- 
carriers  and  mote-judges  will  not  endure  this  arti- 
cle, and  will  have  everything  so  pure  that  there 
may  be  no  want  or  fault  in  it ;  and  as  soon  as  they 
see  anything  of  this  kind,  they  fall  to  judging  and 
condemning,  as  if  they  were  so  holy  as  not  to  need 
any  forgiveness  of  sins  or  any  praying;  they  want 
to  reform  the  Lord's  Prayer  and  obliterate  the 
chief  article  of  the  Creed,  whilst  they  are  com- 
pletely full  of  blindness  and  devils,  and  have  heart- 
grief  over  the  motes  of  other  people;  and  among 


380  LUTHER'S  COMMENTARY  ON  THE 

ourselves,  if  we  too  become  foolish,  those  who  are 
full  of  vices  and  wickedness  cannot  cease  looking 
at  and  condemning  the  small  vices  of  others,  so 
that  the  beam  is  master  and  judge  of  the  mote. 

But  he  who  is  a  Christian  must  know  (and  will 
surely  himself  feel)  that  we  cannot  get  along  so 
faultlessly,  without  the  mote,  and  the  article  of  the 
forgiveness  of  sins  must  daily  rule  in  us.  There- 
fore one  can  easily  excuse  the  faults  of  other  peo- 
ple, and  include  them  in  the  Lord's  Prayer,  when 
he  says:  Forgive  us,  as  we  forgive,  etc.,  especially 
if  he  sees  that  one  loves  and  esteems  the  word,  and 
does  not  despise  or  abuse  it.  For  where  that  is, 
there  is  the  kingdom  of  Christ  and  full  forgiveness, 
by  which  the  mote  is  consumed.  Therefore  we 
should  not  despise  or  condemn  any  one,  if  we  ob- 
serve this;  or  we  shall  also  make  of  our  own  mote 
a  beam,  so  that  we  also  do  not  receive  forgiveness, 
because  we  are  not  willing  to  forgive  others. 

Thus  you  say:  Shall  I  then  not  rebuke  if  I  see 
that  wrong  is  done,  or  am  I  to  call  it  right  and 
sanction  it?  Or  am  I  to  be  pleased  that  they  seize 
the  monastic  properties,  or  live  so  coarsely,  do  not 
pray,  or  fast,  etc.  No;  that  is  not  what  I  mean. 
For  he  confesses  here  that  there  is  a  mote,  and  that 
it  is  to  be  taken  away.  But  he  teaches  you  how 
to  go  about  it  properly.  I  must  say  it  is  indeed 
not  pleasant,  the  mote  in  the  eye;  but  that  I  must 
see  to  it  first  of  all  that  I  do  not  have  a  beam  in  my 


SERMON   ON   THE   MOUNT.  38 1 

own  eye  and  first  take  that  out.  First  make  the 
rogue  in  your  own  breast  pious,  then  add  to  this, 
that  the  small  one  also  becomes  pious.  For  it  is 
of  no  account  that  the  great  thieves  hang  the  small 
ones,  (as  we  say,)  and  great  rogues  condemn  the 
little  ones.  If  the  pope  with  his  followers  would 
begin  here  and  they  would  first  sweep  before  their 
own  door,  that  they  would  not  themselves  be  arch- 
thieves  and  scoundrels,  we  would  also  have  to 
follow  suit,  or  suffer  for  it.  But  now  they  will  not 
let  go  their  beam,  and  will  have  it  unrebuked,  and 
they  condemn  us  because  we  still  have  a  mote,  and 
do  not  keep  ourselves  as  pure  as  we  should;  and 
the  result  is,  that  the  great  heretic,  the  pope,  con- 
demns the  other  little  heretics,  and  the  great 
thieves,  that  are  openly  and  continually  stealing 
and  robbing,  must  make  the  little  thieves  pious, 
and  hang  and  pay  for  them. 

This  perverted  business  shall  not  exist  in  my 
kingdom  (says  Christ),  but  thus  [it  shall  be],  that 
you  first  make  pious  the  great  rogue  that  you  will 
find  in  your  own  skin,  if  you  properly  look  at 
yourself;  afterwards,  if  you  have  accomplished 
this,  you  can  easily  make  pious  a  little  rogue. 
But  you  will  be  astonished  at  the  trouble  you  will 
find  with  the  great  rogue,  so  that  I  may  readily 
become  security  to  you,  and  give  my  head  as  a 
pledge,  that  you  will  never  get  so  far  as  to  remove 
the  mote  from  another's  eye,  and  must  say:  Must  I 


382  LUTHER'S   COMMENTARY   ON   THE 

first  deal  with  other  people  and  make  them  pious? 
Why,  I  cannot  make  myself  pious,  or  become  rid 
of  the  beam  ;  and  thus  your  brother's  mote  will 
not  be  apt  to  be  disturbed  by  you.  See,  this  is 
what  Christ  means  to  say,  that  one  should  gladly 
forgive  another  and  patiently  bear  with  him,  and 
all  should  show  humility  towards  one  another ;  as 
it  would  necessarily  be  if  we  would  obey  this 
teaching.  Thus  everything  would  move  along 
nicely  in  Christendom,  in  true  harmony,  and  God 
would  be  with  us.  But  the  devil  prevents  it  from 
coming  to  this  by  means  of  his  adherents  and 
rebellious  spirit. 

And  it  ought  to  make  us  dread  this  vice,  that  he 
holds  up  before  us  such  a  dreadful  decision,  as  I 
have  said,  that  always  he  who  judges  has  before 
God  a  beam  in  his  eye  ;  and  the  other,  who  is 
judged,  only  a  mote.  Now  the  beam  is  immeas- 
arably  a  greater  sin  than  the  mote,  that  is,  such  a 
sin  as  completely  condemns  us,  and  for  which 
there  is  no  mercy.  For  however  great  otherwise 
our  sins  and  faults  may  be,  he  can  forgive  them 
all ;  as  he  shows  by  this,  that  he  calls  the  sin  of 
the  neighbor  a  mote.  But  this  is  the  shameful  ad- 
dition and  vileness,  that  ruins  everything,  that 
you  judge  and  condemn  another  on  account  of  his 
faults,  and  do  not  forgive  as  you  wish  that  God 
should  forgive  you  ;  you  go  along  and  will  not  see 
this   beam,    thinking   that   you    are   without   sin. 


SERMON    ON   THE    MOUNT.  383 

But  if  you  know  yourself  (as  was  said),  you  would 
also  avoid  judging  your  neighbor,  and  thus  also 
your  beam  would  be  small  and  be  called  a  mote, 
and  attain  forgiveness  of  sin,  and  you  would  also 
gladly  forgive  and  bear  with  and  excuse  the  mote 
of  another,  in  view  of  the  fact  that  God  forgives 
and  excuses  your  beam  for  you. 

But  it  is  rightly  called  a  beam  in  the  eye,  that 
makes  a  man  completely  stone  and  cataract-blind, 
and  which  the  world  cannot  see  or  judge.  Yes,  it 
is  adorned  with  such  a  show  that  the  world  sup- 
poses it  to  be  a,  splendid  affair  and  great  holiness  ; 
and  just  as  Christ  before  said  concerning  the  evil 
eye,  that  the  avaricious  kindle  for  themselves  a 
light,  and  imagine  a  happy  thought,  that  it  must 
not  be  called  greediness,  but  divine  worship;  so  it 
is  here  also,  that  those  vAio  have  the  beam  will  for- 
sooth have  no  beam  or  be  rebuked,  as  being  blind 
and  miserable  people,  but  praised  as  those  who 
with  true  Christian  intent  judge  the  doctrine  and 
life  of  others:  as  the  factious  spirits  can  admirably 
boast  and  swear  that  they  do  not  teach  otherwise 
out  of  any  pride  or  envy,  but  they  seek  only  God's 
glory  and  their  neighbor's  welfare,  they  make  it  so 
beautiful  and  clear,  and  their  humility  and  regard 
for  God's  honor  is  so  great  that  they  see  nothing  else 
than  that.  Thus  it  is  also  in  life,  if  people  begin 
to  judge  and  blame  one  another;  then  we  see  the 
same  covering-over  and  boasting;  I  do  it  not  from 


384  LUTHER'S   COMMENTARY   ON    THE 

eiiinit}-  to  the  person,  but  from  love  for  righteous- 
ness. The  person  I  am  favorable  to,  but  the  cause 
I  oppose.  That  tickles  then  so  gently  under  the 
beautiful  show,  that  one  is  never  aware  of  any 
beam. 

But  it  is  all  wrong  for  you  to  judge  and  decide 
yourself,  as  you  choose,  without  the  word  and  com- 
mand of  God,  and  then  call  it  God's  honor  and 
righteousness;  but  it  is  a  devilish  addition,  that 
ornaments  itself  with  such  a  covering  and  beauti- 
fies itself.  For  here  you  hear,  that  God  will  not 
allow  us  to  undertake  to  be  judges,  either  in  doc- 
trine or  life;  but  where  judging  or  rebuking  is  nec- 
essary, that  those  do  it  who  are  officially  com- 
manded to  do  it,  preachers,  pastors  in  spiritual 
affairs,  and  civil  authorities  in  worldly  government; 
or  a  brother  with  a  brother,  solely  from  brotherly 
love,  that  bears  with  and  corrects  the  faults  of  our 
neighbor. 

V.  6.  Give  7iot  that  which  is  holy  unto  the  dogs,  neither  cast 
ye  your  pearls  before  swine,  lest  they  trample  thein  under  theit 
feet,  and  turn  again  and  rend  you. 

The  Lord  Christ  has  now  nearly  finished  his  in- 
structions in  regard  to  the  fruits  and  works  that 
follow  his  teaching,  and  now  begins  a  warning  or 
exhortation  to  put  us  on  our  guard  against  other 
teaching;  as  he  also  exhorts  his  apostles,  when  he 
sends  them  forth  to  preach,  and  says:    Behold,   I 


SERMON   ON    THF,    MOUNT.  385 

send  you  forth  as  sheep  among-  wolves;  therefore 
be  ye  wise  as  serpents  and  harmless  as  doves.  For 
a  Christian,  who  is  to  minister  the  word  of  God 
and  preach,  and  confess  it  in  his  life,  truly  lives  in 
a  dangerous  calling,  on  account  of  the  people,  and 
has  great  reason  for  impatience,  since  the  world  is 
so  dreadfully  wicked,  and  he  lives  in  it  as  among- 
serpents  and  all  sorts  of  vermin.  Therefore  sa-\-s 
he  :  Beware  that  ye  cast  not  your  holy  things  be- 
fore swine  and  dogs.  For  they  might  trample 
them  under  foot,  or  turn  against  and  rend  you; 
meaning  thereby  to  show  and  teach  them  that 
whenever  they  come  and  preach  in  public  before 
the  masses,  they  will  also  find  dogs  and  swine,  that 
do  nothing  else  than  trample  upon  the  gospel  and 
then  also  persecute  the  preachers. 

Who  are  they  then  that  trample  upon  our  holy 
things  and  turn  against  us?  This  happens  now 
again  in  two  things,  doctrine  and  life.  For  first 
of  all  the  false  teachers  do  it,  who  take  and  learn 
our  gospel  from  us  and  thus  get  our  jewel  and 
precious  treasure,  in  which  we  have  been  baptized, 
live  and  boast  ourselves,  etc.,  and  then  go  to  their 
own  haunts  and  begin  to  preach  against  us,  and 
turn  their  snouts  and  teeth  against  us;  as  now  our 
swarm  of  sectaries,  that  formerly  kept  very  still 
when  the  pope  was  raging  and  ruling,  so  that  one 
did  not  hear  them  peep;  but  now,  since  we  opened 
the  way  and  with  great  danger  to  ourselves  freed 
25 


386  LUTHER'S   COMMENTARY   ON   THE 

them  from  the  tyranny  of  the  pope,  and  they  have 
heard  onr  doctrine  and  can  imitate  ns  in  preaching, 
they  go  and  turn  against  us  and  are  onr  worst  ene- 
mies upon  earth,  and  nobody  has  preached  as  badly 
as  we,  without  whom  they  would  have  known 
nothing  about  it. 

Secondly,  in  the  matter  of  living  it  is  all  the 
same,  especially  among  us,  where  people  despise  or 
have  become  tired  of  the  gospel,  and  it  has  already 
gone  so  far  that  they  will  hardly  sustain  a  preacher 
any  more;  especially  squire  Greedy-jack  in  the 
country,  who  monopolizes  all  the  propert}-  and  sup- 
ports the  preachers  in  such  a  way  that  they  lose 
all  appetite  for  preaching,  and  he  makes  servants 
out  of  them,  so  that  they  must  preach  and  do 
what  he  chooses.  He  is  followed  by  Squire  Skin- 
flint in  town,  and  Mr.  Everybody,  who  act  as  if 
t-liey  did  not  want  to  have  any  gospel  or  word  of 
God,  and  yet  owe  to  us  their  freedom  from  the 
tyranny  of  the  pope  and  all  other  good  things  that 
t-hey  have.  But  now  they  would  like  to  drive  us 
along  with  the  gospel  out  of  the  country,  or  to 
starve  us. 

Well,  we  cannot  make  it  otherwise,  we  must  en- 
dure it,  that  these  snakes,  dogs  and  hogs  are  about 
us,  that  are  abusing  the  gospel,  both  as  to  teaching 
and  living;  and  where  there  are  preachers  of  the 
right  kind,  they  must  always  be  treated  in  this 
way.     For  this  is  the  fortune  of  the  gospel  in  the 


SERMON   ON   THE   MOUNT.  387 

world;  and  if  it  ever  happens  again,  (as  I  have  often 
predicted,  and  fear  it  may  only  too  soon  happen,) 
that  such  people  as  the  .popes  and  bishops  reign, 
then  it  will  be  completely  put  out  of  the  way  and 
trampled  under  foot,  and  its  preachers  will  be  gone. 
For  the  gospel  must  be  everybody's  floor-cloth,  so 
that  all  the  world  may  walk  over  it  and  trample 
upon  it,  together  with  its  preachers  and  disciples. 

What  are  we  now  to  do  about  it?  Cast  it  not 
(says  Christ)  before  swine  and  dogs.  Yes,  dear 
Lord,  they  already  have  it.  For,  since  it  is  pub- 
licly preached,  we  cannot  prevent  their  falling  in 
with  it  and  seizing  it.  But  they  still  do  not  really 
have  it,  and  we'll  prevent  them  (thank  God  !)  from 
getting  that  which  is  holy  ;  the  shells  and  husks 
they  may  indeed  have,  that  is,  carnal  liberty ;  but 
let  none  of  them,  whether  dog  or  hog,  a  greedy- 
jack,  or  miser,  or  peasant,  get  a  letter  of  the  gospel, 
although  he  may  read  all  the  books,  and  hear  all 
the  sermons,  and  have  the  notion  that  he  thor- 
oughly understands  it. 

Therefore  the  right  thing  for  us  to  do,  as  Christ 
here  teaches,  is  for  us,  when  we  see  such  a  hog  or 
dog  before  us,  to  separate  ourselves  from  him  as 
we  do  from  these  factious  spirits,  and  to  have  no 
fellowship  with  them,  and  administer  no  sacra- 
ment to  them,  impart  no  gospel  consolation  to 
them,  but  show  them  that  they  are  not  to  enjoy 
anything  of  Christ,  our  treasure.     If  we  do  this, 


388         luthhr's  commentary  on  the 

we  have  completely  withheld  from  them  the  pearls" 
and  that  which  is  holy.  For  no  skin-flint  or  boor, 
fanatic  or  captions  spirit,  shall  get  the  gospel  and 
Christ  from  me  unless  he  beforehand  asks  me 
about  it  and  coincides  with  me,  so  that  I,  or  any 
proper  preacher,  may  say  yes  to  it.  For  hp  who  has 
the  gospel  aright,  must  surely  hold  it  with  ns  and 
be  of  one  mind,  in  case  we  are  sure,  in  advance, 
that  we  have  the  true  gospel  and  the  pearls. 
Therefore  he  must  surely  not  trample  ns  under 
foot  as  Squire  Greedy-jack,  nor  condemn  us  as  the 
sectaries,  nor  despise  us  as  the  peasants,  in  towns 
and  villages  ;  but  hold  the  dear  word  in  honor,  as 
well  as  all  that  preach  and  gladly  hear  it.  If  not, 
let  us  regard  them  as  hogs  and  dogs,  and  tell  them 
that  they  shall  get  nothing  from  us ;  meanwhile 
let  them  read  and  hear  and  call  themselves  evan- 
gelical, if  they  will,  as  I  have  to  do  with  some 
miserly  fellows  and  towns.  For  this  is  certain,  he 
who  despises  the  ministerial  office  will  not  have 
much  regard  for  the  gospel.  Since  then  they 
trample  under  foot  the  preachers  and  pastors,  and 
treat  them  more  shamefully  than  the  peasants  do 
their  swine,  we  take  back  again  to  ourselves  our 
pearls,  and  we  will  see  what  they  will  have  of  the 
gospel  without  any  thanks  to  us.  If  you  can 
trample  God's  word  and  his  preachers  under  foot, 
he  can  trample  you  too  under  foot. 

This  now  Christ  means  to  say :  If  you  see  that 


SERMON    ON   THE    MOUNT.  389 

people  will  despise  your  preaching  and  trample  it 
under  foot,  then  have  no  fellowship  with  them  and 
get  away  from  them  ;  as  he  also  says  in  the  eigh- 
teenth of  Matthew  :  If  he  neglect  to  hear  thee  and 
the  church,  let  him  be  unto  thee  as  a  heathen  man 
and  a  publican;  in  such  a  way  that  we  say  to  them 
that  they  are  not  Christians,  but  damned  heathen, 
and  we  will  not  have  anything  preached  to  them 
or  let  them  have  any  part  of  our  good  things,  as 
Peter,  in  the  eighth  of  Acts,  says  to  Simon  Magus. 
This  is  the  way  that  I  do,  and  all  that  preach  the 
gospel  in  earnest,  lest  we  make  ourselves  partakers 
of  their  sins.  For  God  will  not  have  us  to  play 
the  hypocrite  in  this  way  with  our  sectaries,  as  if 
they  were  right  in  their  teaching  ;  but  we  must 
regard  them  as  enemies,  as  separated  from  them 
with  gospel,  baptism,  sacrament  and  all  their  way 
of  teaching  and  living.  Thus  we  must  also  say  to 
our  own  people,  if  they  wish  to  have  part  in  the 
gospel,  that  they  must  everywhere  not  despise  us^ 
but  give  practical  proof  that  they  are  in  earnest 
with  it,  and  at  least  that  they  hold  the  word  and 
sacrament  in  honor  and  submit  to  it  with  humil- 
ity. 

Yes,  (they  say,)  in  this  way  they  want  to  get 
into  power  again,  and  put  themselves  again  into  a 
position  of  authority,  like  that  hitherto  occupied 
by  the  pope;  this  would  be  unendurable,  and  we 
might  rather  have  remained  under  the  pope.     An- 


390  LUTHER'S  COMMENTARY   ON   THE 

swer:  Yes,  indeed,  I  have  myself  been  much  con- 
•cerued  lest  that  ma}'  be  the  result.  But  the  way 
that  they  are  taking,  by  despising  and  trampling 
upon  them  [the  preachers  of  the  word]  is  not  the 
way  to  accomplish  what  they  are  aiming  at,  viz. : 
to  prevent  the  tyranny  of  the  pastors,  but  just  the 
right  beginning  to  effect  it  For  if  these  are  out  of 
the  way,  whom  they  have  trampled  under  foot  and 
driven  off,  they  will  still  not  be  able  to  be  without 
pastors  or  preachers.  For  Christ  will  maintain  his 
rule  in  the  world,  so  that  still  his  gospel,  baptism, 
sacrament  must  abide.  Although  no  prince  were 
willing  to  protect  it,  he  will  do  it,  since  the  Father 
has  placed  him  at  his  right  hand,  and  means  that 
he  is  to  be  I^ord.  Even  if  they  now  drive  off  all 
the  pastors,  they  will  not  hurl  Christ  from  his 
throne.  Therefore  this  will  happen  to  them:  be- 
cause they  will  not  have  nor  endure  the  upright, 
pious  preachers,  God  will  make  for  them  others 
who  will  force  them  and  tyrannize  over  them, 
worse  than  before. 

Therefore  they  are  on  the  right  track,  our  Greedy- 
jacks  and  others,  who  put  their  heads  together  and 
think  they  will  silence  us  and  compel  us  to  submit 
to  them,  not  knowing  that  another  One  is  sitting 
up  there  who  reigns  supreme,  and  says:  If  you 
will  not  have  right  preachers,  then  have  the  devil 
with  his  preachers,  who  preach  lies  to  you;  these 
you    must   accept,    and   besides  be   ruled  and  tor- 


SERMON    ON   THE    MOUNT.  39I 

f 

niented  by  them;  as  those  parts  of  our  Geriiiany 
are  now  already  suffering,  where  they  not  only 
refuse  the  gospel  but  are  persecuting  it,  so  that 
they  have  all  their  corners  full  of  sectaries,  fanatics 
and  anabaptists,  and  cannot  prevent  it. 

But  the  right  way  to  prevent  this  is  to  embrace 
the  gospel  earnestly  and  faithfully,  beseech  God 
that  he  may  send  true,  faithful  workmen  into  his 
harvest  ;  then  there  need  be  no  fear.  For  these 
preachers  would  not  oppress  or  force  us,  or  do  us 
any  harm  in  body  or  soul,  but  help  everybody  and 
do  all  the  good  possible;  as  has  been  learned  in  re- 
gard to  ourselves,  who  may  well  boast  before  God 
and  the  world,  that  we  have  not  sought  any  au- 
thority or  advantage  for  ourselves,  but  have  served 
all  the  world  with  our  body  and  life  ;  we  have 
neither  encumbered  nor  harmed  anybody,  but  have 
gladly  helped  everybody,  also  in  temporal  things, 
and  besides  have  suffered  for  it  manifold  danger, 
violence  and  persecution.  But,  since  they  don't 
want  us  any  more,  may  God  grant  that  others 
come  after  us  who  will  treat  them  differently,  op- 
press, torment  and  skin  them,  so  that  they  may  see 
what  they  had  in  us,  and  they  must  suffer  it  from  ' 
those  whom  they  now  do  not  look  at  and  would 
not  like  to  have  as  stable  servants.  For  they  de- 
serve nothing  better  than  to  have  these  tyrants 
whom  they  must  fear,  as  they  had  the  pope ;  he 
was   the   rig-ht   sort    of    a    ruler    for    them.     Our 


392  LUTHER'S   COMMENTARY   OX    THE 

cranky  princes,  too,  have  already  learned  it,  and 
think  they  would  like  to  be  rid  of  compnlsion  and 
no  longer  fear  the  pope  ;  they  begin  to  protect  the 
priests,  but  not  for  their  sake,  but  that  they  may 
force  them  into  subjection  to  themselves,  so  that 
they  may  live  by  their  favor,  and  they  protect 
them  in  such  fashion  that  they  should  rather  come 
over  to  us,  whom  they  regard  as  enemies,  than  to 
allow  themselves  to  be  plucked  by  them,  under 
the  name  of  protection.  But  it  cannot  be  other- 
wise, and  the)-  are  both  rightly  served. 

But  it  must  not  be  so  among  Christians,  but  up- 
right, pious  people  should  hold  their  pastors  and 
preachers  in  high  honor,  with  all  humility  and 
love,  for  the  sake  of  Christ  and  his  word,  and  have 
great  regard  for  them  as  a  precious  gift  and  jewel, 
bestowed  by  God,  better  than  all  worldly  treasures 
and  possessions.  In  like  manner  also  true,  pious 
preachers  will  seek  with  all  fidelity  nothing  else 
than  the  advantage  and  welfare  of  all  people, 
without  burdening  them  at  all  either  in  their  con- 
sciences, or  even  outwardly  in  temporal  affairs  or 
bodily  matters.  But  let  him  who  despises  them 
know  that  he  is  no  Christian,  and  has  again  lost 
the  treasure.  We  preach  to  and  exhort  everybody 
who  will  give  heed  to  and  join  with  us;  but  those 
who  will  not,  and  yet  with  the  semblance  and 
name  of  the  gospel  or  Christian  fellowship  despise 
us,  and  will  tread  us  under  foot,  against  these  we 


SERMON   ON    THE    MOUNT.  393 

employ  the  artifice  of  letting  them  have  the  sem- 
blance, but  in  fact  taking  all  back  to  ourselves,  so 
that  they  have  nothing  at  all  left.  For  we  are 
commanded  to  separate  ourselves  from  them,  al- 
though we  are  not  glad  to  do  it,  and  would  rather 
that  they  should  remain  with  us ;  but  as  they  will 
not,  we  must  let  them  go,  and  not  on  their  account 
let  our  treasure  perish  or  be  trodden  under  foot  by 
them. 

V.  7-1 1.  Ask,  and  it  shall  be  given  you;  seek,  and  ye  shall 
find;  knock,  and  it  shall  be  opetied  unto  you.  For  every  one 
that  asketh  receivcth;  and  he  that  seckethfindeth;  and  to  him 
■  that  knocketh  it  shall  be  opened.  Or  what  man  is  there  0/ you, 
whotn  if  his  son  ask  bread,  will  he  give  him  a  stone?  Or 
if  he  ask  a  fish,  will  he  give  him  a  serpent?  If  ye  then,  being 
evil,  know  how  to  give  good  gifts  unto  your  children,  how  much 
more  shall  your  Father  which  is  in  heaven  give  good  things  to 
them  which  ask  him? 

After  the  Lord  Christ  had  taught  his  disciples, 
and  established  the  office  of  the  ministry,  so  that 
they  might  know  what  they  were  to  preach  and 
how  they  were  to  live,  he  here  adds  an  exhortation 
to  prayer;  he  means  hereby  to  teach  that  prayer 
next  to  preaching  is  the  principal  work  of  a  Chris- 
tian, as  something  always  belonging  to  a  sermon; 
and  to  show  that  nothing  is  more  necessary  in  Chris- 
tendom, (because  we  have  so  many  temptations 
and  hindrances,)  than  that  we  continue  without 
ceasing  in  prayer,  that  God  may  give  his  grace  and 
Spirit,  that  the  gospel  may  become  efficient  and  be 


394  LUTHER'S   COMMENTARY   ON   THE 

ill  constant  use  by  ourselves  and  others.  Therefore 
God  in  tlie  prophet  Zechariah  (as  above  quoted) 
promised  that  he  would  pour  out  upon  Christians  a 
spirit  of  grace  and  of  supplication;  he  comprehends 
thus  in  these  two  things  the  whole  of  Christiauity. 
Thus  he  now  means  to  say:  I  have  instructed 
you,  that  you  may  know  how  you  ought  to  live 
aright  and  against  what  you  should  be  on  your 
guard.  Now  a  necessary  part  of  this  is  that  you 
also  pray,  and  confidently  persevere  with  seeking 
and  knocking,  not  becoming  sluggish  or  weary  in 
regard  to  it.  For  there  will  be  need  of  begging, 
seekino-  and  knocking-.  For  although  both  doctrine 
and  practice  have  rightly  begun,  yet  there  will  be 
no  want  of  faults  and  offenses,  that  daily  hinder 
and  obstruct  us,  so  that  we  cannot  advance,  and 
against  which  we  continually  contend  with  all  our 
powers,  but  without  any  stronger  defense  than 
prayer,  so  that  if  we  do  not  use  this  it  is  not  possi- 
ble for  us  to  maintain  our  ground  and  remain 
Christians;  as  we  can  see  very  plainly  now  what 
kind  of  hindrances  resist  the  progress  of  the  gospel; 
but  we  see,  too,  that  we  are  not  making  much  ac- 
count of  prayer,  and  taking  it  for  granted  that  this 
warning  and  exhortation  does  not  apply  to  us,  and 
that  we  do  not  now  need  to  pray,  since  the  useless 
chattering  and  muttering  of  rosaries  and  other 
idolatrous  little  prayers  has  ceased;  which  is  not  a 
good  sign,  and  it  is  to  be  feared  that  much  misfor- 


SERMON   ON   THE   MOUNT.  395 

tune  will  overtake  us  that  we  might  have  been  able 
to  prevent. 

Therefore  every  Christian  should  heed  this  ex- 
hortation, first,  as  a  command,  just  as  well  as  the 
previous  statement:  Judge  not,  etc.,  is  a  command, 
and  he  should  know  that  he  is  in  duty  bound  to 
practice  this  Christian  work,  and  not  to  do  as  that 
peasant,  who  said  that  he  gave  his  preacher  grain, 
so  that  he  should  pray  for  him;  as  some  think:  Of 
what  account  is  my  prayer?  If  I  do  not  pray, 
others  do  ;  so  that  we  should  not  think  it  does  not 
concern  us,  or  that  it  depends  upon  our  choice, 
about  which  I  have  often  more  fully  treated  else- 
where. 

Secondly,  you  have  here  the  consolatory  promise 
and  rich  assurance  which  he  adds  concerning 
prayer,  that  one  may  see  that  it  is  of  consequence 
to  him,  and  may  learn  to  regard  our  prayer  as  dear 
and  precious  before  God,  since  he  so  earnestly  ex- 
horts us  to  engage  in  it,  so  kindly  invites  and 
promises  that  we  shall  not  ask  in  vain  ;  and  if 
we  had  no  other  cause  or  inducement  than  this 
friendly,  rich  word,  this  ought  to  be  enough  to 
drive  us  to  do  it.  I  will  be  silent  as  to  how  earn- 
estly he  exhorts  and  commands  [us  to  engage  in 
it]  and  how  heartily  we  need  it. 

Besides,  as  if  this  were  not  enough,  as  we  aside 
from  this,  for  own  great  need's  sake,  should  our- 
selves engage  in  it,  he  adds  a  most  beautiful  com- 


396  LUTHER'S  COMMENTARY   ON   THE 

parison  (the  more  to  stimulate  us)  of  every  father  in 
reference  to  liis  son,  who  although  he  may  be  a 
worthless  wretch,  yet,  if  he  ask  for  a  fish,  he  will 
not  give  him  a  serpent,  etc.  Hence  he  infers  this 
comforting  word:  If  ye  can  do  this,  who  are  not  of 
a  good  sort,  and  have  not  a  vein  in  you  that  is  good 
towards  God,  how  then  should  not  God,  your  Heav- 
enly Father,  whose  nature  is  altogether  good,  not 
also  give  to  you  what  is  good  if  you  ask  him  for 
it?  This  is  the  very  highest  appeal  wherewith  he 
ought  to  or  can  persuade  any  one  to  prayer,  if  we 
only  would  look  at  these  words  and  la\'  them  to 
heart. 

Now  what  the  need  is,  for  which  he  gives  this 
exhortation,  and  which  should  urge  us  to  pray,  has 
been  mentioned,  so  that,  if  we  have  the  word  of 
God,  and  have  made  a  good  beginning,  both  in 
doctrine  and  practice,  then  there  cannot  fail  to  oc- 
cur temptation  and  opposition,  not  of  one  kind  only 
but  of  thousands  of  kinds.  For,  in  the  first  place, 
there  is  our  own  flesh,  the  old  rotten  sack,  that  is 
soon  apathetic,  inattentive,  and  disinclined  to  the 
word  of  God  and  a  good  life,  so  that  we  are  always 
lacking  in  wisdom  and  the  word  of  God,  faith,  love, 
patience,  etc.  This  is  the  first  enemy  that  is  daily 
hanging  about  our  neck  so  heavily  that  he  is 
always  dragging  us  in  that  direction. 

Then  comes  the  other  enemy,  the  world,  that 
begrudges  us  the  dear  word'  and   faith,   and  will 


SERMON    ON   THE    MOUNT.  397 

have  110  patience  with  11s,  however  weak  we  may 
be;  it  falls  upon  us  and  condemns  us  for  what  we 
do,  seeks  to  take  from  us  what  we  have,  so  that  we 
can  have  no  peace  with  it.  These  are  already  two 
great  temptations  that  iiiwardly  hinder  us  and  out- 
wardly seek  to  drive  us  off.  Therefore  we  have  no 
more  to  do  than  always  to  cry  to  God,  that  he  may 
strengthen  and  further  his  word  in  us,  and  restrain 
the  persecutors  and  sectaries,  so  that  it  be  not 
smothered. 

The  third  enemy  is  now  the  strongest  of  all,  the 
very  devil,  who  has  the  great  double  advantage 
that  we  are  not  good  by  nature,  and  besides  are 
weak  in  faith  and  spirit;  he  gets  thus  within  my 
own  castle  and  contends  against  me;  he  has  in 
addition  the  world  to  aid  him,  so  that  he  stirs  up 
ugly  crowds  against  me,  through  whom  he  shoots 
his  poisonous,  fiery  darts. iipon  me,  that  he  may 
weary  me,  so  that  the  word  in  me  may  be  again 
smothered  and  extinguished,  and  he  rule  again  as 
he  ruled  before,  and  prevent  himself  from  being 
driven  out.  See,  these  are  three  misfortunes  that 
oppress  us  heavily  enough  and  lie  upon  our  neck, 
and  will  not  cease  whilst  we  have  life  and  breath. 
Therefore  we  have  constant  reason  to  pray  and  to 
call.  Therefore  he  adds  these  words:  Ask,  seek, 
knock;  to  show  that  we  do  not  yet  have  everything, 
but  that  we  are  in  such  a  condition  that  there  is 
failure  and  want  everywhere.     For  if  we  had  it  all 


398         j.uther's  commentary  on  the 

we  would  not  need  to  beg  or  seek;  if  we  were  even 
in  heaven  already,  we  would  not  need  to  knock. 

Now  these  are  the  chief  temptations  in  regard  to 
the  serving  of  God  and  the  keeping  of  his  word. 
Next  we  have  the  common,  temporal  need  of  this 
life  upon  earth ;  as  that  we  are  to  pray  that  he  may 
grant  us  gracious  peace,  good  government,  and 
protect  us  from  all  kinds  of  trouble,  sickness,  pesti- 
lence, famine,  bloodshed,  storms,  etc.  For  you  have 
not  }et  got  beyond  the  reach  of  death,  nor  eaten 
lip  all  3our  daily  bread,  so  that  you  need  not  pray 
that  he  may  daily  give  it  to  you.  Also,  thus  you 
have  to  pray  for  the  secular  authority,  and  against 
all  kinds  of  vices,  that  the  people  may  not  rob  and 
steal  so  from  one  another,  since  you  must  daily  see 
that  everywhere  such  shameful  conduct  abounds. 
In  addition  to  all  this  you  have  at  home  your  wife, 
child  and  domestics  to  be  governed;  there  you  will 
have  your  hands  full.  For  he  who  has  to  observe 
and  carry  out  in  his  whole  life  both  Christian  and 
civil  righteousness,  has  undertaken  more  than  one 
man's  work  and  ability. 

What  shall  we  now  do?  Here  we  are  involved  in 
such  manifold  great  needs  and  hindrances  that  we 
cannot  escape,  if  we  should  violently  shut  the  door 
against  them.  How  can  I  prevent  my  dying,  who 
am  so  lazy  and  indifferent  to  the  word  of  God  and 
all  that  is  good?  or  prevent  the  world  from  keeping 
up  such  a  rumpus  and  racket,  and  the  devil  from 


SERMON   ON   THE    MOUNT.  399 

raging?  and  how  prevent  there  being  so  mnch 
trouble  and  misfortune?  Now  the  dear  Lord  Christ 
knows  this  very  welh  Therefore  he  means  to  show 
us  a  precfous,  good  remedy,  as  a  kind,  faithful 
physician,  and  teaches  us  what  we  are  to  do  about 
this,  as  though  he  should  say :  The  world  is  so 
mad,  and  undertakes  to  rid  itself  of  this  with  wis- 
dom and  reason;  seeks  so  many  means  and  ways, 
help  and  counsel,  how  it  may  escape  from  these 
perplexities.  But  this  is  the  only  shortest,  surest 
way,  that  you  go  into  a  little  chamber,  or  into 
a  corner,  and  there  open  your  heart  and  pour 
[out]  your  desires  before  God  with  lamentation  and 
sighing  and  assured  confidence,  that  he,  as  your 
faithful,  heavenly  Father,  will  help  and  counsel  in 
such  perplexities;  just  as  we  read  in  Isaiah  xxxvii. 
about  king  Hezekiah:  When  the  enemy  with  a 
great  army  was  lying  before  the  city,  and  he  was 
so  besieged  and  outnumbered,  that  no  help  nor 
counsel,  to  human  appearance,  was  to  be  hoped  for, 
in  addition  to  which  the  enemy  most  insolently  de- 
fied him,  and  mocked  at  his  misfortune,  and  wrote 
him  a  letter  full  of  blasphemy,  so  that  he  well- 
nigh  despaired;  then  the  pious  king  did  nothing 
else  than  to  go  up  into  the  temple,  lay  the  letter 
before  the  altar,  fall  down  and  heartily  pray.  Then 
he  was  soon  heard  and  helped. 

But  then  we  worry  and  fret,  and  have  the  great- 
est trouble  to  bring  ourselves  to  do  it,  and  we  mis- 


400         luthkr's  commkntarv  on  the 

erably  perplex  ourselves,  making  martyrs  of  our- 
selves with  our  cariu<^  and  thinkiufr,  trviufr  to  take 
our  neck  from  the  yoke  and  be  rid  of  it.  For  it  is 
a  bad,  cunning-  devil  that  rides  me  as  well  as  others, 
and  has  often  played  these  tricks  upon  me,  when  I 
was  tempted  or  worried,  whether  in  spiritual  or  sec- 
ular affairs.  He  quickly  interferes  and  brings  it 
about  that  one  wears  himself  out  with  his  trouble; 
thereby  he  drags  us  away  from  prayer  and  confuses 
us  to  such  an  extent  that  one  does  not  think  of  it, 
and  before  one  begins  to  pray,  one  has  already  half 
worried  himself  to  death.  For  he  knows  very  well 
what  prayer  can  accomplish,  therefore  he  restrains 
and  disturbs  us  as  much  as  he  can,  so  that  we  do 
not  have  recourse  to  it  at  all. 

Therefore  we  ought  to  learn  to  take  these  words 
rightly  to  heart,  and  accustom  ourselves  to  it,  so 
soon  as  any  trouble  and  need  appears,  only  at  once 
to  fall  upon  our  knees  and  lay  the  need  before  God, 
according  to  this  exhortation  and  promise;  then  we 
should  be  helped,  so  that  we  need  not  worry  our- 
selves with  our  own  thoughts  about  seeking  help. 
For  it  is  a  very  precious  remedy,  which  assuredly 
helps,  and  never  fails,  if  it  be  only  applied. 

But  how  to  pray  aright  has  been  shown  above 
and  elsewhere  sufficiently.  For  here  we  are  speak- 
ing only  of  the  power  of  prayer  and  of  what  should 
urge  us  to  it.  The  most  important  thing  is  that 
you  only  at  first  look  at  the  word  of  God  that  may 


SERMON    ON    THE    MOUNT.  401 

instruct  you  what  you  are  heartily  to  believe,  so 
that  you  are  sure  of  this,  that  your  faith,  gospel  and 
Christ  are  right,  and  that  your  calling  is  pleasing 
to  God;  then  you  will  soon  see  the  devil  against 
you,  and  feel  that  there  is  lacking  everywhere,  in- 
ternally in  faith  and  externally  in  your  calling, 
that  everything  threatens  to  go  wrong,  and  temp- 
tations are  swarming  on  every  hand:  if  you  feel 
this,  then  be  wise  and  prevail  upon  your  heart  to 
begin  at  once  to  pray  and  say:  Dear  Lord,  I  surely 
have  thy  word,  and  am  in  the  calling  that  pleases 
thee,  that  I  know.  Now  thou  seest  how  much  I 
need  everywhere,  so  that  I  know  of  no  help  except 
in  tliee  ;  help  thou,  therefore,  since  thou  hast  com- 
manded that  we  are  to  pray,  seek  and  knock,  and 
then  we  shall  certainly  receive,  find  and  have  what 
we  desire. 

If  you  will  accept  it  thus  and  accustom  yourself 
confidently  to  pray,  and  do  not  receive,  then  come 
and  call  me  a  liar.  If  he  does  not  give  at  the  min- 
ute, he  will  still  give  you  so  much  that  meanwhile 
your  heart  will  experience  comfort  and  strength, 
till  the  time  that  he  gives  more  abundantly  than 
you  would  have  hoped.  For  this  is  also  a  good 
feature  of  prayer,  if  one  habitually  practices  it,  and 
thus  meditates  upon  the  word  that  he  has  promised, 
that  the  heart  becomes  continually  stronger,  and 
more  firmly  confides,  and  finally  obtains  much 
more  than  otherwise. 
26 


402  LUTHER'S   COMMENTARY    ON   THE 

This  I  could  clearly  prove  by  my  own  example; 
and  that  of  other  pious  people.  For  I  tried  it  too, 
and  many  people  with  me,  especially  at  the  time 
when  the  devil  wanted  to  devour  us,  at  the  Diet  at 
Augsburg,  and  everything  stood  bad  enough,  and 
was  in  such  a  turmoil  that  all  the  world  supposed 
things  would  be  turned  topsy-turvy,  as  some  had 
insolently  threatened,  and  the  swords  had  already 
been  drawn  and  the  rifles  loaded.  But  God  so 
helped  through  our  prayers,  and  opened  the  way, 
that  those  screamers,  with  their  scratching  and 
threatening,  were  completely  put  to  shame,  and  a 
good  peace  and  a  gracious  year  was  given  to  us, 
such  as  had  not  been  for  many  a  day,  and  such  as 
we  could  not  have  hoped  for.  If  now  another 
danger  and  need  arises,  we  will  pray  again  and  he 
must  again  help  and  deliver,  although  he  may  let 
us  meanwhile  suffer  a  little  and  be  oppressed,  so 
that  he  may  the  more  strengthen  us,  and  we  be 
driven  the  more  earnestly  to  pray.  For  what  sort 
of  a  prayer  would  it  be,  if  the  need  were  not  here 
and  did  not  oppress  us  until  we  felt  it?  That  one 
rightly  feels  his  need  helps  to  make  his  prayer  the 
stronger.  Therefore  let  every  one  learn  by  no 
means  to  despise  his  prayer,  not  doubting  that  it 
will  assuredly  be  heard,  and  in  due  time  he  shall 
receive  what  he  desires. 

But  why  Christ  uses  so  many  words,  that  he  puts 
it  in  three  ways:    Ask  and  it  shall  be  given  to  you; 


SERMON    ON   THE    MOUNT.  403 

seek,  and  ye  shall  find;  knock,  and  it  shall  be  opened 
unto  you,  when  it  was  enough  to  use  one;  it  is  easy 
to  see  (as  has  been  said,)  that  he  thereby  means 
the  more  strongly  to  exhort  us  to  pray.  For  he 
knows  that  we  are  timid,  and  we  are  afraid  to  pre- 
sent our  n^ed  to  God,  as  unworthy,  unfit,  etc. ;  we 
feel  the  need,  indeed,  but  cannot  express  it;  we 
think  God  is  so  great  and  we  so  insignificant,  that 
we  dare  not  pray,  which  is  also  a  great  hindrance 
from  the  devil  that  does  great  harm  to  prayer. 
Therefore  he  entices  us  away  from  that  bashfulness 
and  hesitation,  so  that  we  have  no  doubt  at  all,  but 
only  draw  near  confidently  and  boldly.  For  al- 
though I  am  unworthy,  I  am  still  his  creature;  and 
because  he  has  made  me  worthy  to  be  his  creature, 
I  am  also  worthy  to  take  what  he  has  promised  to 
me  and  so  freely  offered.  In  short,  if  I  am  un- 
worthy, he  and  his  promise  are  not  unworthy. 
Upon  this,  only  venture  it  promptly  and  confi- 
dently, and  lay  it  with  all  joy  and  assurance  upon 
his  bosom.  But  first  of  all  see  to  it  that  you  truly 
believe  in  Christ,  and  are  in  your  right  place,  that 
pleases  God,  not  as  the  world,  that  pays  no  regard 
to  its  place,  and  is  only  planning  day  and  night  to 
practice  its  vices  and  scouudrelism. 

One  might  however  interpret  the  three  state- 
ments in  this  way,  that  he  repeats  the  same  thing 
in  other  words  to  indicate  perseverance  in  prayer, 
concerning  which  St.  Paul  exhorts  in  the  twelfth 


404  LUTHER'S   COMMENTARY   ON   THE 

of  Romans:  Continue  instant  in  prayer;  as  tliou.q;h 
he  said:  It  is  not  enough  to  beg-in  and  give  a  sifjli, 
and  say  the  prayer  and  then  go  your  way:  but, 
just  as  the  need  is,  so  should  the  prayer  be.  For 
it  does  not  once  take  hold  of  you  and  then  go 
away,  but  it  hangs  o-n  and  falls  about  your  neck 
again,  and  will  not  let  go.  Do  the  same  also,  so 
that  you  always  pray,  and  besides  seek  and  knock, 
and  do  not  let  go;  just  as  the  example  of  the 
widow  teaches  in  Luke  eighteen,  who  would  not 
let  go  of  her  judge,  with  persevering  entreaty,  and 
so  pertinaciously  that  he  was  overpowered,  and 
had  to  help  her  ungraciously.  How  nnicli  more 
(Christ  there  infers)  will  God  give  to  us  if  he  sees 
that  we  do  not  cease  praying,  but  keep  on  knock- 
ing and  knocking,  so  that  he  must  hear;  especially 
because  he  has  promised  it,  and  shows  that  he  has 
pleasure  in  such  perseverance.  Therefore,  as  the 
need  is  always  knocking,  so  do  you  continue  to 
knock,  and  do  not  cease,  because  you  have  his 
word;  so  he  will  have  to  say:  Well,  then  go,  and 
have  what  you  desire.  Of  this  St.  James  says  in 
his  epistle,  that  the  prayer  of  the  righteous  man 
availeth  much,  if  it  is  earnestly  pressed,  and  he 
quotes  for  this  the  example  of  Elijah  the  prophet 
from  the  Scriptures,  etc.  Thus  God  also  does  it 
for  the  reason  that  he  drives  you  not  only  simply 
to  pray  but  to  knock,  so  that  he  means  to  try 
whether  you  can  keep  a  firm  hold,  and  to  teach 


SKRMON    OM    THE    MOUNT.  405 

you  that  your  prayer  is  not  for  that  reason  unpleas- 
ant or  unanswered,  although  he  delays  and  lets  you 
often  seek  and  knock,  etc. 

V.  12.  Therefore  all  things  whatsoever  ye  would  that  men 
should  do  to  you,  do  ye  even  so  to  them  :  for  this  is  the  law  and 
the  prophets. 

With  these  words  he  now  concludes  his  teaching, 
given  in  these  three  chapters,  and  gathers  them  all 
up  in  a  little  bundle  in  which  one  can  find  it  all, 
and  every  one  can  put  it  in  his  bosom  and  keep  it 
well;  as  if  he  said:  Would  you  like  to  know  what 
I  have  preached,  and  what  Moses  and  all  the  proph- 
ets teach  you?  then  I  will  tell  you  in  a  very  few 
words,  and  state  it  so  that  you  dare  not  complain  of 
its  being  too  long  or  hard  to  keep.  For  it  is  such 
a  sermon  that  one  can  stretch  out  far  and  wide,  and 
also  make  short;  and  all  teaching  and  preaching 
flow  out  from  it  and  spread  themselves,  and  here 
they  come  together  again.  How  could  it  be  ex- 
pressed more  briefly  and  clearly  than  in  these 
words?  except  that  the  world  and  our  old  Adam 
prevent  us  from  catching  his  meaning  and  contrast- 
ing our  life  with  this  teaching;  we  let  it  go  into  one 
ear  and  out  at  the  other.  Were  we  always  to  hold 
it  in  contrast  with  our  living  and  doing,  we  would 
not  live  so  rudely  and  be  so  neglectful,  but  always 
have  enough  to  do,  and  become  our  own  masters 
and  teach  what  we  ought  to  do,  so  that  we  would 


4o6  LUTHKR'S   COMMENTARY   ON    THE 

not  need  to  run  after  holy  living  and  works,  and 
would  also  not  need  many  jurists  and  lawbooks  for 
this  purpose.  For  it  is  briefly  stated  and  easily 
learned,  if  only  we  were  diligent  and  earnest  to  do 
and  live  accordingly. 

Thus,  that  we  may  see  it  in  plain  illustrations, 
there  is  surely  no  one  who  would  like  to  be  robbed, 
and  if  he  asks  his  own  heart  about  it,  he  must 
say  that  he  really  would  not  like  that.  Why  does 
he  not  then  conclude  that  he  should  not  rob  an- 
other? As,  if  you  see  at  market  that  everybody 
makes  his  goods  as  dear  as  he  chooses,  that  he  wants 
to  give  for  thirty  pennies  what  is  not  worth  ten, 
and  you  ask  him:  My  friend,  would  you  like  to  be 
treated  that  way?  then  he  cannot  be  so  coarse  and 
unreasonable,  but  must  say:  I  would  buy  it  at 
its  market  value,  and  what  would  be  reasonable  and 
right,  so  that  I  be  not  overreached.  See,  there  is 
your  heart  that  tells  you  truly  how  you  would  like 
to  be  treated,  and  your  conscience  that  concludes 
that  you  should  also  do  thus  to  others,  and  it  can 
properly  teach  you  how  you  are  to  deal  with  your 
neighbor  in  buying  and  selling  and  all  sorts  of  deal- 
ing; all  of  which  belongs  to  the  seventh  command- 
ment: Thou  shalt  not  steal. 

The  same  in  regard  to  the  other  commandments: 
If  you  have  a  wife,  daughter  or  maid,  you  would 
not  like  to  have  her  disgraced  or  badly  spoken 
about,  but  you  want  to  have  her  honored  and  well 


SERMON   ON   THE   MOUNT.  407 

treated  and  highly  spoken  of  by  everybody.  Why 
then  are  you  so  perverse  as  to  hanker  after  another 
man's  wife  and  yourself  put  her  to  shame;  or  to  re- 
frain from  honoring  her  when  you  should  do  it,  and 
to  find  pleasure  in  traducing  and  slandering?  Also, 
you  would  not  like  to  be  injured  by  any  one,  or 
badly  spoken  of,  or  any  thing  of  that  kind;  why  do 
you  not  here  yourself  keep  to  the  rule  and  measure 
that  you  demand  and  will  have  from  others,  and 
why  do  you  soon  judge,  blame  and  condemn 
another  if  he  does  not  do  it  to  you,  and  yet  will  not 
yourself  act  according  to  your  own  rule?  Thus  go 
through  all  the  commands  of  the  second  table,  and 
you  will  find  that  this  is  the  real  sum  of  all  the 
preaching  that  we  can  do;  as  he  himself  says  here. 

Therefore  it  is  well  called  a  short  sermon;  but 
again,  if  we  were  to  spread  it  out  through  all  its 
applications,  it  is  so  far-reaching  that  there  would 
be  no  end  to  it;  for  we  cannot  count  up  all  that 
"will  be  done  upon  earth  till  the  last  day;  and  he 
is  a  splendid  master  who  can  compress  and  em- 
brace in  a  summary  such  a  long,  diffuse  sermon, 
so  that  every  one  can  take  it  home  with  him,  and 
daily  remind  himself  of  it,  as  written  in  his  own 
heart,  yes,  in  all  his  living  and  doing  (as  we  shall 
hear  further  on)  and  see  where  he  has  been  want- 
ing in  his  whole  life. 

And  I  believe  too  that  its  force  would  be  felt  and 
its  fruits  realized  if  we  would  only  accustom  our- 


408  LUTHER'S   COMMENTARY   ON   THE 

selves  to  reineiiiber  it,  and  not  be  so  very  indolent 
and  careless.  For  I  do  not  think  that  any  one 
is  so  coarse,  or  so  wicked,  if  he  would  bear  this 
in  mind,  that  he  would  still  shun  it  or  take  offense 
at  it;  and  it  is  surely  a  wise  device  that  Christ  puts 
it  in  such  a  way  that  he  takes  no  other  illustration 
than  ourselves,  and  he  applies  it  in  the  closest  pos- 
sible way,  laying  it  upon  our  heart,  body  and  life, 
and  all  our  members,  so  that  no  one  need  go  far 
after  it  or  spend  much  trouble  or  cost  upon  it;  but 
he  has  laid  the  book  in  your  own  bosom,  and  be- 
sides so  clear  that  you  need  no  glasses  to  under- 
stand Moses  and  the  law,  so  that  you  are  your  own 
Bible,  master,  doctor  and  preacher.  He  gives  you 
such  directions  that  you  need  only  to  look  at  them 
to  find  how  the  book  reaches  through  all  your  do- 
ings, words,  thoughts,  heart,  body  and  soul.  Reg- 
ulate yourself  only  according  to  that,  and  you  will 
be  wise  and  learned  enough,  above  all  jurists,  art 
and  books. 

So,  to  take  a  rough  illustration,  are  you  a  me- 
chanic, you  find  the  Bible  lying  in  your  workshop, 
in  your  hand,  in  your  heart,  that  teaches  you  and 
preaches  to  you  how  you  are  to  deal  with  your 
neighbor.  Look  only  at  your  tool,  your  needle, 
your  thimble,  your  beer-cask,  your  wares,  your 
scales,  your  yard-stick,  and  you  read  this  motto 
written  upon  them;  so  that  you  cannot  look  in  any 
direction  that  it  does  not  stare  at  you,  and  no  one 


SERMON   ON   THE    MOUNT.  409 

thing  is  so  small,  with  which  you  daily  have  to  do, 
that  does  not  constantly  say  this  to  you,  if  you  will 
hear  it,  and  there  is  no  lack  of  preaching.  For 
you  have  just  as  many  preachers  as  you  have  deal- 
ings, wares,  tools  and  other  apparatus  in  your 
house  and  home.  That  is  always  calling  to  you: 
Dear  friend,  deal  with  me  towards  your  neighbor 
just  as  you  would  like  you  neighbor  to  deal  with 
you  in  his  line  of  business. 

See,  thus  would  this  teaching  be  written  upon 
everything  that  we  look  at,  and  enstamped  upon 
our  whole  life,  if  we  only  had  ears  that  were  will- 
ing to  hear  and  eyes  that  were  willing  to  see;  and 
it  is  so  richly  preached  to  us  that  no  one  can  ex- 
cuse himself  as  not  knowing  it  or  not  having  it  suf- 
ficiently told  and  preached  to  him.  But  we  are 
like  the  adders  that  stop  their  ears  and  become 
deaf  if  we  attempt  to  charm  them;  we  will  not  see 
or  hear  what  is  written  in  our  own  heart  and 
thoughts,  and  we  rush  ahead  recklessly:  Ha,  what 
do  others  concern  me!  I  can  do  with  my  own 
what  I  choose,  and  sell  my  goods  as  dear  as  I  can  ; 
who  will  hinder  me,  etc.  ?  as  Squires  Skin-flint  and 
Gag  do  at  market;  and  if  one  rebukes  and  threatens 
them  by  the  word  of  God,  they  merely  laugh  and 
ridicule  and  only  harden  themselves  in  their  wick- 
edness. But  we  do  not  preach  to  these,  nor  does 
Christ,  and  he  will  have  nothing  to  do  with  them, 
and  just  as  completely  despises  them  as  they  do 
[him],  and  he  will  let  them  go  to  the  devil. 


410  LUTHER'S   COMMENTARY   ON    THE    • 

But  those  that  want  to  be  pious,  and  still  fear 
God  and  think  how  they  will  live  and  act,  must 
know  that  they  are  not  to  deal  with  and  handle 
their  property  as  they  may  wish,  as  though  they 
were  themselves  masters  of  everything:  but  they 
are  bound  to  do  what  is  right  and  orderly,  for 
which  reason  we  have  laws  of  the  land  and  of  the 
city.  For  so  every  one  wishes  to  be  dealt  with  by 
his  neighbor;  therefore  he  should  do  likewise,  both 
taking  and  giving  good  wares.  This  is  his  seri- 
ously meant  command,  and  he  will  not  allow  any 
liberty  or  arbitrariness  to  be  made  out  of  it,  as  if 
one  could  do  it  or  not  without  sin;  and  he  will  in- 
sist upon  it,  however  much  the  world  may  view  it 
as  an  insult  and  despise  it.  If  you  do  it  not,  he 
will  deal  with  you  according  to  your  own  measure, 
and  it  will  come  home  to  you,  so  that  you  will 
have  no  blessing  in  what  you  have  gained  contrary 
to  this  teaching,  but  all  trouble  and  sorrow,  and 
your  children  after  you.  For  he  will  have  his 
command  kept,  or  there  shall  be  no  good  or  suc- 
cess enjoyed. 

Secondly,  it  is  not  only  brought  so  close  home 
(as  now  stated)  that  we  must  see  it  in  everything 
that  occurs  ;  but  it  is  also  presented  in  such  a  way 
that  one  has  to  blush  at  his  own  conduct.  For 
there  is  no  one  who  would  like  to  do  a  base  act  so 
that  other  people  should  see  it,  and  no  one  is  as 
ready  to  sin  publicly  before  the  people  as  if  it  oc- 


SERMON   ON   THE   MOUNT.  41I 

ciirred  secretly,  so  that  no  one  sees  it.  Thus 
Christ  means  to  set  us  here  as  witnesses  against 
ourselves,  and  to  make  us  afraid  of  ourselves,  so 
that  if  we  do  wrong  our  conscience  will  oppose  us 
with  this  command,  as  a  perpetual  witness,  and 
say  :  See,  what  are  you  doing?  This  you  ought 
to  sell  at  such  a  price,  according  to  common 
fair  usage ;  now  you  are  asking  too  much.  Also, 
these  wares  you  would  not  like  to  take  from  some 
one  else,  as  you  are  depreciating  or  misrepresent- 
ing them,  etc.  How  you  should  be  vexed  if  some 
one  would  give  you  for  a  gulden  what  would  be 
worth  hardly  ten  groschen  ?  so  that,  if  }'ou  have  a 
drop  of  honest  blood  in  your  body,  you  ought  to 
be  ashamed  of  yourself.  For  if  some  one  else 
would  do  it  you  would  call  him  a  thief  and  a 
scoundrel.  Why,  then,  are  you  not  ashamed  of 
yourself,  as  not  some  one  else  but  you  yourself 
must  thus  blame  yourself,  condemned  by  your  own 
conscience?  But  that  is  all  very  well  for  a  hard, 
shameless  forehead,  that  feels  no  disgrace  before 
the  people,  before  itself,  still  less  before  God.  But 
if  another  does  it  to  you  then  you  can  readily  cry 
out:  Is  not  this  a  sin  and  a  shame,  and  cunningly 
stolen  from  the  purse?  You  can  easily  see  a  thief 
and  scoundrel  in  another ;  but  the  one  who  hides 
in  your  own  breast,  and  whom  you  can  easily  catch 
and  feel,  him  you  will  not  see. 

O,  how  many  such  fellows  there  are  in  all  trades 


412  LUTHER'S   CO.MMEXTARY    ON   THE 

and  occupations,  that  live  along  securely,  deceiving 
and  cheating  the  people,  wherever  they  can,  and  yet 
not  willing  to  be  counted  thieves  and  scoundrels,  if 
they  only  do  it  secretly  and  smartly.  But  if  every- 
body was  to  give  back  what  he  has  stolen  and  robbed 
in  his  business  or  trade,  few  people  would  retain  any- 
thing; yet  they  live  along  as  pious  people,  because 
they  cannot  be  publicly  criminated  and  punished, 
and  they  imagine  too  that  they  have  not  sinned; 
and  if  they  look  about  themselves,  every  corner  of 
the  house  and  home  is  full  of  thievery,  and  God  is 
witness  that  they  do  not  have  a  gulden  or  two  in 
the  house  that  has  not  been  stolen;  and  yet  all  this 
must  not  be  called  stealing.  Yes,  if  it  were  only 
stealing,  and  not  also  murder  besides,  for  with  bad, 
injurious  wares,  food  or  drink,  people  are  made 
weak  and  sick,  etc.,  and  not  only  robbed  of  their 
money,  but  also  of  their  health,  so  that  many  a  one 
eats  and  drinks,  so  that  he  afterwards  must  pine 
away  and  often  die  in  consequence  of  it.  My  good 
friend,  is  not  that  just  the  same  as  if  you  were  to 
break  into  his  house  or  chest,  or  to  strike  him  a 
deadly  wound? — only  it  goes  by  a  different  name. 
If  you  were  not  so  wicked  and  shameless,  \ou 
should  be  ashamed  of  yourself  when  your  con- 
science says  this  to  you,  and  holds  this  saying 
before  you  so  that  you  must  reflect;  yes,  it  would 
make  you  so  fearful  that  you  would  not  be  able  to 
stay  anywhere  on  account  of  it.     For  it  is  a  burden 


SERMON   ON   THE   MOUNT.  413 

that  is  always  oppressing  and  disturbing,  yes  is 
always  condemning,  as  a  perpetual  witness  against 
ourselves,  so  that  it  cannot  possibly  be  borne.  That 
would  then  soon  teach  you  that  you  must  quit 
plundering  and  stealing,  and  such  things  that  you 
would  not  like  to  have  done  to  you  by  some  one 
else,  etc.  Thus  accustom  yourself  then  to  look  a 
little  at  this  saying,  and  practice  it  upon  yourself, 
then  you  will  have  a  daily  preacher  in  your  heart, 
in  whatever  way  you  may  be  dealing  with  your 
neighbor;  thereby  you  can  readily  learn  to  under- 
stand every  commandment  and  the  whole  law,  and 
to  govern  and  conduct  yourself  in  your  intercourse 
w'ith  others,  so  that  you  may  well  decide  accord- 
ingly what  is  right  and  wrong  in  the  world. 

But  do  you  say:  How  does  he  say  that  this  is 
the  law^  and  the  prophets?  The  Scriptures  of  the 
law  and  the  prophets  contain  much  more  than  this. 
For  the  Scriptures  have  the  doctrine  of  faith  and 
the  promises,  of  which  nothing  is  said  here.  An- 
swer: Christ  names  here  the  law  and  the  prophets 
in  direct  contrast  with  the  gospel  or  the  promise. 
For  he  is  not  preaching  here  about  the  important 
article,  namely,  concerning  faith  in  Christ,  but 
only  of  good  works.  For  those  are  two  different 
kinds  of  preaching;  we  must  preach  them  both, 
but  each  in  its  proper  time  and  place.  That  you 
see  also  clearly  in  the  text,  in  the  words  where  he 
says:  Whatsoever  ye  would  that  men  should  do  to 


414         luthkr's  commentary  on  the 

yoii,  that  do  ye  unto  them  likewise.  Thereby  he 
shows  that  his  preachings  now  extends  no  further 
than  to  the  dealings  which  people  have  with  us 
and  we  with  them,  and  says  nothing  about  the 
grace  of  Christ  which  we  receive  from  God. 
Therefore  he  now  means  to  say:  If  one  is  to  preach 
about  good  life  and  works,  which  we  are  to  prac- 
tice in  dealing  with  our  neighbor,  then  you  will 
find  in  all  the  law  and  the  prophets  nothing  else 
than  what  .this  saying  teaches  you.  Tlierefore  he 
uses  the  words:  the  people,  and:  that  do  ye  to 
them,  etc.,  to  indicate  that  he  is  speaking  only 
about  the  commandments  of  the  second  table. 

And  this  is  the  best  in  the  saying,  viz.,  that  he 
does  not  say:  Other  people  shall  do  it  to  you;  but: 
Ye  shall  do  it  to  other  people.  For  every  one 
would  like  others  to  do  good  to  him,  and  there  are 
many  scoundrels  and  bad  fellows  who  would  have 
no  objection  to  other  people  being  good  and  doing 
good  to  them;  but  they  will  not  do  it  to  anybody: 
as  now  our  peasants  imagine  it  is  wrong  and  great 
oppression  that  they  are  to  give  fair  measure  ;  and 
yet  they  can  loudly  cry  and  complain  that  they  are 
robbed  or  are  taxed.  But  these  are  nothing  but 
vile  reptiles.  Some,  however,  are  a  little  better, 
who  say:  I  would  take  my  turn  and  gladly  do  what 
I  ought,  if  other  people  would  first  do  it  to  me. 
But  this  saying  puts  it  in  this  way:  Do  thou  what 
thou  wouldst  have  from  another.     Thou  shalt  be- 


SERMON    ON   THE    MOUNT. 

gin,  and  be  the  first,  if  thou  wilt  that  others  shoukl 
do  it  to  thee  ;  or,  if  they  will  not,  do  thou  it  never- 
theless. For  if  thou  wilt  not  be  good,  and  do 
good,  before  thou  seest  it  in  another,  nothing  will 
come  of  it.  If  others  will  not,  thou  art  none  the 
less  obliged  to  do  it,  according  to  the  law,  and 
what  is  acknowledged  to  be  right,  as  thou 
wouldst  be  glad  to  have  done  to  thee.  He  who 
wants  to  be  good  must  not  regard  the  example  of 
other  people;  and  it  will  not  do  for  you  to  say:  He 
deceived  me,  and  I  must  befoul  him  again;  but 
because  you  do  not  like  it,  do  not  do  it  to  him,  and 
begin  with  that  which  you  wish  to  be  done  to  you. 
Thus  you  may  then  influence  other  people  through 
your  example,  so  that  they  will  do  good  again  to 
you,  even  those  who  before  did  you  harm.  But  if 
you  do  not  do  it  yourself,  you  have  as  )our  reward 
that  no  one  does  good  to  you  ;  and  you  are  served 
right,  before  God  and  the  people. 

V.  13,  14.  Enter  ye  in  at  the  strait  gate:  for  wide  is  the 
gate,  and  broad  is  the  way,  that  leadeth  to  destriiclion,  and 
many  there  be  which  go  in  thereat :  because  strait  is  the  gate, 
and  narroiv  is  the  way,  which  leadeth  unto  life,  and  few  there 
be  that  find  it. 

He  has  now  ended  his  sermon,  our  dear  Lord, 
and  finally  concludes  the  same  sermon  with  several 
warnings  to  equip  us  aganist  all  kinds  of  hin- 
drances and  vexations,  both  in  doctrine  and  life, 
that  we  meet  with  in  the  world.     For  of  a  truth 


LUTHER'S   COMMENTARY   ON   THE 

die  teaching  has  been  beantiful  and  precious,  at 
the  same  time  widely  spread  out  and  also  briefly 
enough  condensed,  in  a  single  word,  so  that  it  can 
readily  be  told  and  understood;  but  then  comes 
the  trouble  and  the  labor  to  put  it  in  practice;  and 
it  is  indeed  a  difficult  and  hard  life  to  be  a  Chris- 
tian or  pious,  for  that  will  not  be  sweet  for  us;  as 
that  good  girl  said:  Much  belongs  to  honor;  yes, 
indeed,  and  still  much  more  to  a  Christian  life. 
This  is  what  our  dear  Lord  is  here  thinking  of, 
that  it  may  seem  desirable  and  occur  to  them:  I 
would  indeed  like  to  live  in  that  way;  but  a  great 
deal  is  required  for  that.  Yes,  I  say  that  too  (says 
he),  therefore  I  warn  )-ou,  be  careful,  and  do  not 
mind  if  it  is  a  little  sour  and  difficult;  for  it  cannot 
be  otherwise  in  the  world. 

This  a  Christian  must  know,  and  he  must  be 
prepared  for  it,  so  that  he  does  not  allow  himself 
to  be  hindered  or  vexed,  if  the  whole  world  lives 
otherwise,  and  he  must  by  no  means  adapt  him- 
self to  the  course  of  the  great  mass,  as  IMoses  also 
prohibited  already  in  the  twenty-third  of  Exodus: 
Thou  shalt  not  follow  a  multitude  to  do  evil,  etc., 
as  though  he  should  say:  Offenses  you  will  always 
find  existing  in  the  world;  as  also  Christ  here  says: 
The  way  to  destruction  is  broad  and  very  many 
are  walking  upon  it;  and  the  gate  is  very  wide,  so 
that  crowds  pass  through  it. 

That  is  the  great   offense  that  startles  a  grreat 


SERMON    ON    THE    MOUNT.  417 

mai:y  people,  and  causes  them  to  apostatize,  yes, 
it  has  greatly  perplexed  the  prophets  and  the  holy 
people;  as  David  in  the  Psalms  often  laments, 
especially  in  Psalm  Ixxiii.  at  length:  I  was  envi- 
ous at  the  foolish,  when  I  saw  the  prosperity  of 
the  wicked.  For  there  are  no  bands  in  their 
death,  but  their  strength  is  firm.  They  are  not  in 
trouble  as  other  men;  neither  are  they  plagued 
like  other  men.  In  short,  they  are  fortunate  upon 
earth  (says  he)  and  become  rich,  have  house  and 
home  full,  live  in  luxury  and  do  jnst  what  they 
please.  But  what  do  I  do,  on  the  other  hand?  I 
must  be  pious  and  suffer,  and  am  plagued  daily 
and  chastened  every  morning,  that  is,  if  I  slightly 
transgress,  he  is  quickly  behind  me  with  the  rod. 
That  is  what  I  get  for  it.  There  everything  is  in 
honor  and  joy;  therefore  all  the  world  falls  in  with 
them,  everybody  praises  and  congratulates.  As  we 
saw  under  the  papacy;  if  any  one  only  put  on  a 
priest's  robe,  him  all  the  world  had  to  praise  and 
honor;  everybody  contributed  to  this,  and  she  was 
a  happy  mother  who  bore  him.  And  it  is  just  the 
same  now:  He  who  only  is  an  enemy  to  us  is  held 
in  high  honor  and  esteem  among  them,  let  him  live 
as  he  may.  That  was  a  great  cross  to  the  dear 
fathers,  that  they  had  to  see  this  success  and  wick- 
edness in  the  world,  so  that  every  one  highly  re- 
garded it  and  ran  after  it,  and  they  were  to  be 
pious  and  have  nothing  with  it  but  misfortune, 
27 


4l8.  LUTHER'S   COMMENTARY   ON    THE 

and  suffer  contempt   and  persecution  from  every- 
body. 

Christ  wishes  to  show  this  also,  and  to  warn  his 
own  that  every  one  should  so  live  in  the  world  as  if 
he  were  alone,  and  regard  his  word  and  preaching 
as  the  very  greatest  thing  upon  earth,  so  that  he 
would  think  thus:  Although  I  see  that  my  neighbor 
and  the  whole  city,  yes  the  whole  world  lives  differ- 
ently, and  all  that  are  great,  noble,  rich,  princes  and 
lords,  side  with  it;  yet  I  have  an  associate  who  is 
greater  than  they  all,  namely  Christ  and  his  word. 
Therefore,  though  I  am  alone,  I  am  yet  not  alone. 
For,  because  I  have  the  word  of  God,  I  have  Christ 
with  me,  together  with  all  the  dear  angels  and  all 
the  saints  from  the  beginning  of  the  world;  so  that 
really  there  is  a  greater  crowd  and  more  glorious 
;  procession  about  me  than  there  could  now  be  in  the 
whole  world;  only,  that  it  is  not  visible  to  mortal 
,  eye,  and  I  must  see  and  bear  the  vexation  that  so 
'  many  people  fall  away  from  me,  or  live  and  act  in 
hostility  to  me. 

You  must  firmly  hold  on  to  this,  if  you  expect  to 
endure;  otherwise  this  vexation  will  carry  you 
away,  if  you  are  influenced  by  how  other  people  live 
and  believe.  For  the  Turks  hence  conclude,  as 
their  strongest  argument  [against  us]:  Do  you  sup- 
pose that  God  is  so  cruel  as  to  condemn  a  great 
world?  In  like  manner  also  the  papists:  Yes,  do 
you  think  that  what  you  bring  forth  from  your  cor- 


SERMON    ON   THE    MOUNT.  419 

ner  is  the  only  right  thiing,  and  that  the  whole 
world  is  damned?  Should  so  many  popes,  bishops, 
holy  fathers,  kings  and  princes  altogether  have 
erred,  etc.  ?  They  insist  so  doggedly  upon  this 
that  no  man  can  tear  them  away  from  it,  and  they 
conclude  most  assuredly  that  our  doctrine  is  not 
rioht:  and  their  only  argument  is:  There  are  manv 
of  us,  there  are  few  of  them;  we  are  pious,  learned, 
wise,  God's  people,  occupy  the  apostles'  seat,  etc., 
therefore  we  cannot  be  in  error.  Christ  has  surely 
not  forsaken  his  church  nor  God  his  people.  It  is 
not  possible,  that  God  will  damn  so  many  people 
for  the  sake  of  a  few;  for  he  has  not  created  heaven 
in  vain. 

But  against  all  this  Christ  teaches  thus:  Only 
out  with  your  eyes,  or  turn  them  the  other  way,  so 
that  you  don't  by  any  means  look  at  the  great 
crowd,  but  only  at  God's  word;  and  be  assured  that 
it  cannot  be  otherwise  than  that  the  way  to  de- 
struction is  broad,  and  the  gate  wide,  and  many 
going  upon  it;  and  again,  the  gate  to  life  is  nar- 
row and  the  way  strait,  and  very  few  going 
upon  it.  Therefore  it  is  of  no  avail  that  the  Turk 
and  pope  boast  about  those  of  their  faith:  We  are 
many  and  have  long,  believed  as  we  do;  therefore, 
it  must  be  right.  For  Christ  bluntly  asserts  the 
contrary,  and  he  calls  that  the  way  to  destruction 
that  is  broad  and  well  travelled,  and  warns  that  ve 
should  not  be  worried  because  there  are  so  few  of 


420         luthkr's  commentary  on  the 

us  and  the  other  crowd  is  so  large.  But  it  is  very 
hard  to  digest  this  little  mouthful,  if  one  rigluh- 
feels  it,  so  that  I  have  myself  often  choked  at  it, 
and  thouglil:  We  are  such  a  little,  poor  company, 
despised  and  damned  by  all  that  is  high  and  great 
upon  earth;  ought  we  then  to  1:>e  boastful  and  de- 
fiant against  all  the  world,  to  assert  that  our  side 
alone  is  right,  and  to  decide  in  regard  to  all  of 
them  that  pope,  bishop,  and  all  that  adhere  to 
them,  belong  to  the  devil  ?  Yet  we  must  get  over 
this,  and  conclude  :  I  know  that  my  cause  is  right, 
though  the  whole  world  should  talk  otherwise. 

How  must  the  dear  virgin  Mary  have  felt  when 
the  angel  came  and  brought  her  the  message  that 
she  was  to  be  mother  of  the  Highest?  Who  then 
was  about  her  that  believed  this,  or  stood  by  her? 
Ought  she  to  have  taken  it  into  the  account  that 
there  were  the  daughters  of  so  many  rich,  noble, 
great  lords  and  princes  there,  and  should  God  not 
have  known  how  to  find  any  other  one  for  this  high 
duty,  to  which  no  virgin  had  ever  been  called  but 
herself,  a  poor,  unknown,  despised  maiden?  Also, 
how  did  the  patriarch  Abraham  act,  when  he  had 
to  go  forth  from  Chaldaea,  and  travel  alone,  as  if 
he  alone  were  a  Christian  and  all  the  world  con- 
demned? But  he  had  to  give"  himself  no  concern 
about  that,  nor  look  around  upon  others,  but  had 
to  speak  thus:  "  How  God  manages  with  the  whole 
world,  I  will  let  him  see  to  that;  but   I  will  stick 


SERMON    ON    THE    MOUNT.  421 

to  liis  word  and  follow  that,  although  I  see  all  the 
world  going  differently;"  as  also  Mary  must  have 
thought:  "What  God  will  do  with  others,  that  I 
will  let  him  care  for ;  but  I  will  abide  b\'  the  word 
that  I  hear,  and  that  tells  me  what  he  will  do  to 
me."  So  we  must  also  conclude:  I  see  that  the 
pope,  bishops,  princes,  sectaries,  civilians,  and 
peasants,  do  as  they  please,  despise  and  ridicule  us 
with  the  greatest  assurance,  so  tliat  I  might  sa\-  : 
Do  you  then  think  that  you  alone  are  right  against 
all  of  them?  But  go  along  pope,  princes,  learned 
men,  and  all  the  world;  I  know  that  the  doctrine 
is  right,  and  that  it  is  the  word  of  God  :  I  will 
abide  by  that,  whatever  may  happen. 

Thus  Christ  now  means  to  say:  I  have  given 
you  this  instruction,  so  that  you  may  see  how  ex- 
tremely few  people  agree  with  you,  and  how  many 
will  teach  and  live  to  the  contrary,  so  that  it  will 
greatly  perplex  you;  but  be  firm^  and  do  not  let  it 
worry  you,  and  know  that  it  cannot  be  otherwise, 
and  remember  that  I  told  you  beforehand  that  the 
gate  to  life  is  strait  and  the  way  narrow;  but  the 
other  broad  and  wide,  etc.  Therefore  pay  no  at- 
tention to  that,  but  hear  what  I  say  to  you,  and 
follow  me.  For  I,  with  all  the  saints,  have  taken 
the  narrow  way;  you  must  take  it  too,  if  you  would 
come  to  me;  let  the  others  go  their  wide  way. 
For  you  will  see  how  narrow  the  pit  will  be  into 
which  they  will  have  to  go;  on  the  other  hand  ye. 


422  LUTHER'S   COMMENTARY   ON   THE 

who  now  must  go  by  the  narrow  way  through  the 
strait  gate,  will  come  into  a  beautiful  space,  as 
large  and  wide  as  heaven  and  earth. 

Now,  what  makes  then  the  way  so  narrow  and 
small?  •  No  one  does  but  the  very  devil,  the  world 
and  just  our  own  flesh,  which  is  lazy,  resists  and 
refuses,  and  will  not  move  forward,  to  trust  God 
and  rely  upon  his  word,  cannot  bear  the  world's 
contempt,  poverty,  perils,  etc.  In  short,  it  likes 
also  to  travel  the  broad  road,  therefore  it  makes 
this  path  for  us  sour  and  difficult. 

Then  comes  the  world,  that  persecutes  us,  hangs, 
murders,  burns  and  drowns,  because  we  will  not  go 
with  it  in  the  broad  way;  and  if  it  can  do  no  worse 
it  slanders  and  abuses  us  most  poisonously,  drives 
us  out  with  sword,  fire,  and  water:  so  that  it  is  a 
hard  battle,  to  stand  there  and  fight  against  our 
own  flesh,  so  that  one  may  trust  God,  love  his 
neighbor,  live  chastely,  and  abide  in  his  lot;  and  if 
we  do  all  this  in  a  hard  struggle,  then  the  world 
must  come  too  with  its  persecuting  and  reviling 
us  as  the  worst  criminals  upon  earth,  just  to  make 
our  life  hard. 

Along  with  this  comes  the  devil  himself  and  tor- 
ments the  heart  with  evil  thoughts,  unbelief,  fear, 
dread,  despair,  makes  out  of  our  good  deeds  sin  and 
shame,  and  yet  we  have  to  remain  among  these 
enemies  and  exposed  to  their  assaults.  Under 
these  circumstances  one  may  be  vexed  and  tempted 


SERMON   ON   THE   MOUNT,  423 

to  apostatize  and  say:  I  see  indeed  that  those  have 
rest  and  a  good  time,  pass  their  days  in  qniet 
peace,  and  have  the  same  glory  and  honor  of  be- 
ing the  true  servants  of  God:  why  shall  I  then  alone 
suffer  myself  to  be  so  wretchedly  persecuted,  vexed 
and  abused  ?  Where  they  all  stay,  there  will  I 
stay  too. 

The  ancients  have  admirably  depicted  this  in  the 
legend  of  the  Knight  Tondalo  (except  that  they 
did  not  rightly  apply  it,  and  interpreted  it  of 
purgatory  or  the  punishment  of  souls  after  this 
life,)  how  he  had  to  pass  over  a  small  bridge  that 
was  scarcely  as  broad  as  a  hand,  with  a  burden  on 
his  back,  and  under  him  a  sulphurous  pool  full 
of  dragons,  and  besides  there  was  one  coming 
towards  him  to  whom  he  had  to  give  place.  That 
coincides  well  with  this  statement.  For  a  Chris- 
tian leads  a  life  as  hard  as  if  he  were  walking  upon 
a  narrow  path,  yes,  upon  nothing  but  razors;  thus 
the  devil  is  beneath  us  in  the  world,  he  is  inces- 
santly snapping  at  us  with  his  jaws,  that  he  may 
drive  us  into  impatience,  despair  and  murmuring 
against  God  ;  besides  the  world  opposes  us  and  it 
neither  will  yield  to  us  nor  let  us  pass  by,  and  our 
flesh  hangs  about  our  neck;  so  that  we  are  crowded 
on  every  side,  and  the  way  in  itself  is  so  narrow, 
that  of  itself  there  would  be  trouble  enough  even 
if  there  were  no  danger  or  hindrance  in  the  way: 
yet  we  must  go  through  or  fall  into  the  hands  of 
the  world  and  the  devil. 


424  LUTHER'S  COMMENTARY   ON   THE 

Therefore  reflect  and  act  accordingly:  if  yon  will 
be  a  Christian,  let  it  be  so.  For  things  will  re- 
main as  they  are:  you  will  not  make  the  way  any 
broader,  and  must  observe  that  a  few  go  here,  and 
the  great  crowd  there.  But  let  this  be  your  com- 
fort, first,  that  God  is  with  you;  then,  that  after 
you  have  gotten  through  you  will  come  into  a 
beautiful,  wide  place.  For  if  you  only  adhere  to 
the  word  and  act  according  to  it,  not  according  to 
sight,  then  he  is  assuredly  with  you,  and  so  effect- 
ively that  your  spirit  will  overcome  the  flesh,  the 
world  and  the  devil,  so  that  he  can  accomplish 
nothing  through  }'our  flesh,  nor  through  the  world, 
nor  of  himself  For  the  word  upon  which  )-ou 
rely  through  faith  is  too  strong  for  him,  although 
it  appears  ■  little  and  we  do  not  see  it.  But  he 
knows  very  well  what  it  can  do,  as  he  has  often 
tested  it  and  felt  what  a  force  and  power  it  is,  if 
one  believes  in  it.  Therefore  the  prophet  so  con- 
fidently boasts  in  Psalm  cxviii:  "The  Lord  is  on 
my  side:  I  will.not  fear:  what  can  man  do  unto  me  ? 
They  compassed  me  about  like  bees;  they  are 
quenched  as  the  fire  of  thorns;  for  in  the  name  of 
the  Lord  I  will  destroy  them.  Thou  hast  thrust 
sore  at  me  that  I  might  fall:  but  the  Lord  helped 
me,"  etc.  See,  he  too  has  nothing  else  than  the 
word  and  faith,  that  the  Lord  is  with  him,  whom 
he  still  does  not  see;  but  he  feels  indeed  the  world 
and  the  flesh   that  make  his  way  narrow  and  em- 


SERMON   ON   THE   MOUNT.  425 

bitter  his  life.     Yet  he  remains  firm,  finds  his  satis- 
faction in  the  fact  that  the  Lord  is  with  him  and   • 
approves  his  course,  and  he  is  sure  that  he  will  be 
on  the  Lord's  side  and   conquer,    though   all   the 
world  should  oppose  him. 

We  must  also  avail  ourselves  of  this  consolation, 
that  we  learn  to  make  for  ourselves  out  of  the 
strait  gate  and  narrow  wa}'  a  wide  space,  and  out 
of  the  little  company  a  great  crowd,  so  that  we  do 
not  stare  at  what  we  see,  but  through  faith  and 
the  word  look  at  the  invisible,  namely,  that  Christ 
himself  and  all  the  heavenly  host  are  with  me,  and 
have  gone  the  very  same  way,  and  in  a  beautiful 
long  procession  have  preceded  me  to  heaven,  and 
that  all  Christendom  till  the  last  day  are  still  trav- 
eling the  same  road.  For  where  he  goes  and  stays, 
there  they  must  all  go  and  stay.  Thus  our  way  be- 
comes light  and  easy,  so  that  we  confidently  pass 
through;  as  Christ  also  invites  thither  and  says: 
Come  unto  me  all  ye  that  labor  and  are  heavy- 
laden,  I  will  give  you  rest;  for  my  yoke  is  easy  and 
my  burden  is  light;  as  if  he  meant  to  say:  Do  not 
be  grieved  by  what  I  lay  upon  you  in  the  world. 
For  it  is  a  yoke  and  a  burden  to  the  flesh,  and  is 
called  a  narrow  way  and  a  strait  gate;  but  only 
adhere  to  me  and  I  will  make  it  very  easy  and 
pleasant  for  you,  and  give  you  so  much  strength 
that  you  can  easily  go  that  way;  and  not  only  so, 
but  you  shall  also  experience  that  it  will  become 
lovely  and  sweet  for  you. 


426         Luther's  commentary  on  the 

For  this  is  certainly  true,  if  we  rightly  look  at 
both  sides,  that  believers  have  the  advantage,  so 
that  they  onght  not  willingly  to  exchange  with  the 
ungodly.  Although  these  live  in  luxury  and  those 
must  suffer  much;  yet  these  trouble  and  worry 
themselves  ten  times  as  much  as  we  do,  with  their 
poisonous,  restless  hatred,  and  with  so  many  fruit- 
less schemes,  how  they  may  harm  us,  and  all  sorts 
of  evil  practices  and  tricks,  with  which  they  crim- 
inate themselves,  so  that  they  still  have  no  good 
conscience  nor  a  real  cheerful  hour,  and  they  are 
their  own  devil  here  upon  earth;  and  yet  they  do 
not  accomplish  an\-thing  more  thereby  against  us, 
than  to  befoul  and  oppress  us  somewhat,  as  much 
as  God  allows  them. 

But  those  who  believe  in  Christ  do  not  need 
these  cares  and  troubles,  and  can  still  have  a  cheer- 
ful heart  and  conscience.  Although  we  are  some- 
what distressed,  and  the  devil  annoys  us:  yet  he 
must  again  refrain,  and  we  are  refreshed  by  the 
word,  so  that  our  burden  and  distress  become 
sweet  and  we  have  only  half  a  torment,  outwardly 
in  the  external  man;  but  they  are  doubly  tor- 
mented by  the  devil,  they  have  their  hell  both 
here  and  there,  with  perpetual  torment  and  unrest 
of  conscience,  of  murder  and  blood,  so  that  they 
cannot  have  any  cheerful,  good  thoughts  toward 
God,  although  outwardly  they  may  have  a  little 
joy  and  pleasure.     So  they  are  rightly  served,  as 


SERMON   ON   THE   MOUNT.  427 

the  Scripture  says:  Duplici  coiitritioiie  conteres  eos 
Domine^  Lord,  destroy  them  with  double  destruc- 
tion. 

See,  thus  the  Lord  means  with  all  fidelity  both 
to  have  us  warned  and  comforted,  so  that  we  do  not 
care  if  our  life  is  embittered,  and  we  must  see  and 
feel  so  much  vexation  in  the  world,  because  if  we 
look  at  it  aright,  it  is  only  half-embittered,  and 
through  Christ,  on  whom  we  believe,  everything  in 
our  heart  becomes  sweet  and  conduces  to  life  and 
eternal  joy.  What  harms  it  then,  if  the  old  Adam 
is  somewhat  worried  about  it? 

V.  15.  Beware  of  false  prophets,  which  come  to  you  in  sheep's 
clothing,  but  inwardly  they  are  ravening  wolves. 

Hitherto  the  Lord  has  been  correctly  presenting 
both  doctrine  and  life,  and  warning  against  that 
which  is  contrary  to  it,  and  injures  or  hinders.  In 
addition  to  that  he  now  also  adds  a  warning,  so 
that  we  beware  lest,  whilst  all  is  right  both  in 
doctrine  and  practice,  teachers  may  secretly  arise 
among  us  who  under  the  name  and  semblance  of 
genuine  preachers  and  of  the  gospel,  may  introduce 
something  else,  and  pervert  and  ruin  both  the  doc- 
trine and  life. 

For  it  cannot  be  otherwise  than  that  the  true, 
pure  teaching  of  the  gospel  must  on  every  hand 
be  attacked  by  the  devil  in  all  sorts  of  ways, 
both  externally  and    internallyj   as  Christ  taught 


428  LUTHER'S  COMMENTARY   ON   THE 

from  the  beoiniiins:  of  this  sermon:  that  he  who 
means  to  be  a  Christian  must  consider  this;  that 
he  will  have  as  enemies,  first,  those  who  are  out- 
side of  Christendom,  who  will  oppose,  hate  and 
injure  him,  striking  and  throttling  him,  or  at  least 
reviling,  cursing  and  condemning;  and  it  is  settled 
that  he  who  has  no  haters,  revilers,  and  perse- 
cutors is  not  a  Christian,  or  at  least  has  not 
yet  proved  his  Christianity  by  outward  act  and 
confession.  For,  as  soon  as  he  makes  a  profes- 
sion, the  world  becomes  his  enemy,  and  if  it  can 
it  will  surely  kill  him  for  it.  These  are  now  open 
enemies  and  outside  of  Christendom,  that  every 
one  can  see  and  readily  feel. 

But  in  addition  to  these  (Christ  means  to  say 
here),  you  will  have  another  kind  of  enemies  that 
are  not  without  and  deny  the  doctrine,  but  who 
grow  up  among  you,  bear  and  boast  of  your 
name — these,  first  of  all,  do  the  great  harm.  For 
the  others,  though  they  make  a  great  ado,  cannot 
do  more  than  take  body  and  goods  ;  but  my  heart 
and  my  faith  they  cannot  take  from  me  by  vio- 
lence. But  these  are  not  after  body  and  goods, 
but  let  me  keep  what  I  have  ;  but  they  cunningly 
reach  after  the  doctrine,  that  they  may  take  the 
treasure  itself  out  of  my  heart,  namely,  the  dear 
word,  on  account  of  which  we  suffer  persecution 
from  those  enemies.  This  is  indeed  a  lamentable 
business,  that  those  who  are  called  our  brethren, 


SERMON   ON   THE    MOUNT.  429 

and  profess  also  the  Christian  doctrine,  set  them- 
selves up  against  us  and  under  the  same  name  set 
aside  the  true  doctrine  and  introduce  another  ;  as 
St.  Paul  also  warns  his  Ephesians,  and  predicts 
(Acts  XX.):  Of  your  own  selves  shall  men  arise, 
speaking-  perverse  things,  etc.  That  is  (I  say) 
especially  a  lamentable  thing  that  those  should  do 
it  who  are  among  us  and  of  us,  whom  we  regard 
as  upright,  and  against  whom  we  cannot  protect 
ourselves  until  they  have  begun  to  do  harm. 

This  is  the  persecution  i'n  Christendom  that  was 
predicted  throughout  the  Scriptures,  and  has 
lasted  in  fact  from  the  beginning  of  the  world. 
For  so  it  was  with  Moses  among  his  people,  yes, 
Jacob,  Isaac  and"  Abraham  in  their  families,  and 
Adam,  who  had  only  two  sons,  yet  one  of  them 
had  to  instigate  mischief. 

And  I  think  we  have  now  had  sufiEicient  experi- 
ence of  it  ourselves.  How  many  there  were  who 
at  first  held  with  us  and  began  [to  follow]  the  gos- 
pel against  the  pope,  so  that  it  seemed  as  though 
we  would  have  the  whole  world  with  us?  But 
just  when  we  were  about  to  carry  everything  be- 
fore us,  our  own  people  fall  to  work  and  do  us 
more  harm  than  all  the  princes,  kings  and  emper- 
ors could  have  done.  Well,  what  shall  we  do 
about  it?  They  do  us  great  injury,  and  besides 
strengthen  our  enemies  against  us,  who  cry  out, 
There  one  can  see  what  our  teachinsf  is,  since  we 


430  LUTHER'S   COMMENTARY   ON   THE 

are  not  a  unit  among  onrselves,  and  the  Holy 
Ghost  cannot  be  with  us,  since  we  ourselves  perse- 
cute, abuse  and  revile  one  another,  etc.  We  must 
endure  this,  that  the  enemies  be  strengthened  by 
this  scandal,  and  we  be  weakened  and  reviled,  and 
thus  have  both  onr  enemies  and  our  brethren 
against  us,  so  that  in  fact  there  is  no  greater  tribu- 
lation in  Christendom,  in  external  matters,  so  far 
as  our  teaching  is  concerned. 

Since  now  we  must  always  expect  this,  and  can- 
not avoid  it,  Christ  gives  us  along  with  this  ser- 
mon both  a  consolation  and  a  warning.  The  con- 
solation is,  that  we  are  not  to  be  alarmed,  or  to 
trouble  ourselves  to  death  in  regard  to  this 
wretched  tribulation,  as  we  see'  and  feel  it,  thn.t 
we  who  confess  the  word  of  God  are  not  a  unit 
among  ourselves ;  but,  taught  by  his  word,  say 
thus  in  response  to  it:  That  I  knew  very  well  be- 
fore, when  I  wanted  to  be  a  Christian,  that  it 
would  be  just  as  my  Lord  Christ  beforehand  pre- 
dicted, that  I  must  have  two  kinds  of  enemies,  both 
from  without  and  also  from  within,  from  my  own 
dearest  friends  and  brethren.  Therefore  this  shall 
not  frighten  me  off  and  make  me  apostatize  from 
the  doctrine,  as  if  it  were  to  be  wrong  for  the  rea- 
son that  those  set  themselves  against  me  who  have 
been  my  brethren.  Why,  Christ  himself  had 
Judas,  his  betrayer,  with  him,  and  what  he  taught 
and  did  was  not  false  or  wrong  because  his  dear- 


SERMON   ON   THE   MOUNT.  43I 

est  disciple  deserted    him    and  did    the    mischief. 
Therefore,  we  must  not  mind  our  Judases. 

But  the  warning  is,  tliat  we  should  certainly  ex- 
pect this  and  diligently  take  care  and  be  on  our 
guard  that  these  parties  do  not  deceive  us,  but  we 
must  arm  ourselves  against  them  and  learn  to 
know  them.  For  by  his  saying:  Beware,  he  means 
to  teach  that  we  are  not  to  be  yielding  or  impa- 
tient, but  to  open  our  eyes,  be  wakeful,  cautious 
and  wise.  For  against  those  external  enemies  we 
need  nothing  more  than  patience,  that  we  may 
suffer  what  they  lay  upon  us,  and  be  firm  ;  but  here 
it  avails  not  to  suffer,  or  yield,  but  to  beware  and 
see  to  it  that  I  do  not  entrust  a  word  even  to  my 
brother  in  confidence,  but  look  with  sharp,  wake- 
ful eyes  only  at  the  word,  and  trust  no  man  who  is 
now  with  me,  who  to-day  can  preach  with  me, 
but  to-morrow  perhaps  against  me.  And  no  one 
should  think  himself  safe,  as  not  needing  this  ex- 
hortation. For  it  is  such  a  dangerous,  subtle 
temptation,  that  even  the  most  spiritually  minded 
have  trouble  enough  to  avoid  being  deceived  by  it. 
But  the  rest,  that  are  secure  and  careless,  cannot 
at  all  prevent  their  being  misled.  Therefore  he 
does  not  without  reason  add  the  word:  Beware. 
For  the  semblance  and  name  is  too  attractive,  so 
that  no  one  can  recognize  it  (as  we  shall  hear)  who 
does  not  have  the  correct  understanding  of  th ' 
word  of  God,  and  besides  with  all  diligence  f;! 


432  LUTHER'S   COMMENTARY  ON   THE 

heed  to  it,  and  lets  it  be  his  supreme  care  to  hold 
it  pure  and  undiluted. 

For  see  how  he  depicts  them,  the  false  teachers, 
according  to  their  appearance  and  aspect.  In  the 
first  place  he  gives  the  name,  that  they  are  called 
and  are  prophets,  that  is  teachers  and  preachers  ; 
and  are  proud  of  it  that  they  are  not  otherwise 
called  or  regarded,  have  just  the  same  ministerial 
office,  the  same  Scriptures,  and  the  same  God 
whom  thev  boast  of  as  the  others;  and  yet  they  are 
false  prophets.  For  he  is  speaking  here  of  those 
who  preach  by  virtue  of  their  office.  For  the 
others,  who  act  without  official  authority,  are  not 
fit  to  be  called  false  prophets;  but  tramps  and 
scamps,  that  ought  to  be  turned  over  to  the  rabble, 
and  are  not  to  be  endured,  (even  if  they  do  teach 
aright,)  when  they  want  to  interfere  with  the  office 
and  sphere  of  others,  in  violation  of  established 
order;  or  secretly  and  thievishly  to  creep  into  cor- 
ners, where  no  one  unauthorized  ought  to  offer  a 
sermon  of  his  own,  or  to  insinuate  himself,  al- 
though he  may  hear  and  know  that  the  public 
preaching  is  false,  as  he  is  not  responsible  for  that. 
For  God  established  this  office,  as  others,  so  that 
we  are  not  to  act  contrary  to  it;  but  he  who  does 
not  rightly  discharge  it  wull  have  to  answer  for 
himself,  and  will  surely  find  his  judge. 

Secondly,    says  he,    that  they  come  in    sheep's 
^-ing,  so  that  one  cannot  blame  them,  nor  out- 


SERMON   ON   THE   MOUNT.  433 

warJly  distinguisli  them  from  other  true  preachers. 
These  two  things  it  is  that  do  harm,  that  they 
hold  the  true  office,  and  besides  come  with  such 
beautiful  attire  and  semblance,  that  one  cannot  say 
anything  else  than  that  they  are  true,  pious 
preachers,  who  seek  every  one's  welfare;  as  they 
charmingly  profess,  and  can  swear  to  it,  handling 
only  the  name  and  word  of  God.  This  spreads 
very  rapidly  and  hurries  the  people  violently  along, 
like  a  flood,  so  that  one  cannot  resist  it.  For  who 
is  there  among  the  rabble  that  can  or  dare  set  him- 
self against  these  and  rebuke  them  ?  Yes,  who 
knows  how  to  guard  himself  against  them,  since 
they  come  with  God's  name  and  word  (as  they 
boast)  ? 

But  Christ  herewith  warns  us  against  both,  so 
that  we  are  not  to  be  influenced  by  the  fact  that 
they  hold  the  office,  although  this  is  necessary,  and 
belongs  to  a  preacher;  but  no  one  is  thereby  as- 
sured that  he  is  therefore  to  believe  him,  as  if  he 
could  not  in  the  office  be  a  scoundrel  :  as  it  is  not 
unusual  in  the  world  that  there  be  in  all  offices 
and  grades  in  society  many  scamps  and  low  fellows 
that  abuse  their  position.  They  may  be  called 
prophets  indeed  (says  Christ);  but  beware,  and  see 
to  it  that  they  are  not  false  prophets.  In  like 
manner,  be  not  misled,  if  they  come  in  sheep's 
clothing  with  the  precious  name  and  semblance. 
For  here  you  are  told  that  under  that  there  may  be 
28 


434  LUTHEU'S  COMMENTARY   ON   THE 

hidden  a  ravening  wolf.  Therefore  beware  again 
that  the  sheep's  clothing  do  not  deceive  yon.  For 
they  must  all  wear  that  beantiful  covering  and 
semblance  if  they  are  to  deceive  the  people. 

And  this  is  just  the  difference  between  these 
secret  and  the  other  open  enemies.  For  the  latter 
rnsli  in  among  us  openly,  so  that  every  one  readily 
knows  them;  but  these  come  among  us  in  the  same 
office  that  we  have,  employ  also  the  same  Scriptures 
and  words  for  appearance  sake;  but  they  come  (says 
Christ,)  of  their  own  accord;  that  is,  although  they 
have  the  office,  yet  they  bring  the  word  and  doc- 
trine that  God  has  not  entrusted  to  them,  nor  did 
he  send  them  for  that,  but  their  own  dreams  and 
devil's  doctrine,  adorned  with  God's  name.  There- 
fore be  especially  warned  against  the  sheep's 
clothing,  so  that  you  trust  no  one,  however  great  a 
show  he  makes,  but  look  only  at  the  word,  whether 
he  rightly  handles  that,  or  under  cover  of  it  is  sell- 
ing his  own  wares. 

See,  if  we  would  now  accept  this  warning,  and 
regulate  ourselves  according  to  the  words  of  Christ, 
we  could  easily  guard  ourselves  against  all  false 
prophets  and  preachers.  But  that  they  are  so 
rapidly  multiplying  is  owing  to  the  fact  that  we 
who  hear  the  true  gospel  do  not  earnestly  accept  it, 
do  not  take  care  that  we  truly  have  and  hold  it; 
move  along  in  such  a  sleepy,  lazy  way,  as  if  we 
could   not  go  astray.     That  is  the  reason  why  we 


SERMON   ON   THE   MOUNT,  435 

are  deceived  by  this  excellent  show  and  semblance, 
before  we  are  aware  of  it.  For  as  soon  as  another 
new  teacher  comes  and  begins,  then  the  word:  at- 
tendite^  beware,  is  forgotten,  with  which  we  onght 
to  be  eqnipped,  and  we  onght  so  to  hear  every  one 
as  though  we  did  not  hear  him,  but  were  looking 
at  and  attending  to  the  word  alone.  Those  are 
trifling,  imsettled  spirits,  that  look  only  into  the 
preachers'  mouths,  and  suddenly  run  after  them, 
through  curiosity  that  makes  them  eager  for  novel- 
ties, so  that  they  think:  O,  I  heard  that  one  before, 
now  I  must  hear  this  one  too,  he  is  a  fine,  learned, 
holy  man,  etc.  There  the  devil  has  already  gained 
a  foothold,  and  ensnared  them  before  they  are 
aware  of  it,  drives  and  leads  them  as  he  pleases, 
from  one  conspiracy  into  another;  as  St.  Paul  says 
of  these  (Eph.  iv.  14)  that  they  are  like  a  reed,  tossed 
to  and  fro,  and  carried  about  with  every  wind  of 
doctrine.  If  to-day  or  to-morrow  some  one  else  ap- 
pears, they  rush  after  and  listen  to  him. 

The  reason  is,  they  have  no  certain  understand- 
ing in  their  heart  of  God's  word,  have  little  regard 
besides  for  the  gospel;  think,  if  they  have  heard  it 
once  or  twice,  that  they  know  it  and  now  have  it 
all:  they  are  soon  tired  of  it,  open  their  eyes  and 
ears  if  some  one  comes  that  brings  something  new; 
and  it  happens  with  them,  as  with  Adam  and  Eve, 
misled  by  the  serpent;  who  gazed  at  the  forbidden 
tree  and  imagined  these  beautiful  thoughts  against 


43^  LUTHER'S   COMMENTARY   ON    THE 

the  word  of  God:  Why  should  we  not  eat  just  from 
this  tree?  because  thus  eager  and  curious,  so  that 
they  became  tired  of  all  the  other  trees  iu  the  whole 
of  Paradise  .i:id  gazed  only  at  this  one,  etc. 

But  if  it  were  a  serious  matter  with  us  in  regard 
to  the  gospel,  and  we  were  carefully  living  so  as  to 
keep  the  treasure  pure  and  clean,  we  would  not  be 
so  easily  deceived.  For  I  hope  indeed  that  no  fac- 
tious spirit  shall  so  easily  upset  me,  because  I  know 
that  the  gospel  is  true,  and  I  would  not  like  to 
lose  it.  But  if  some  one  comes  in  beautiful  sheep's 
clothing,  I  will  not  look  at  his  mask,  as  if  I 
wanted  to  hear  something  else  or  new:  but  [I  ask] 
whether  he  agrees  with  my  gospel.  If  not,  then 
thank  God,  I  am  thoroughly  assured  that  he  is  a 
false  pro]3het  and  a  ravening  wolf  under  his  sheep's 
clothing. 

Thus  the  devilish  spirits  have  the  twofold  ad- 
vantage, that  we  are  such  heedless,  secure  and 
frivolous  people,  and  they  can  trick  themselves  out 
in  the  beautiful  wool  of  the  sheep.  For  by  sheejD's 
clothing  he  means  not  bad  conduct  and  gross  sin, 
as  of  the  heathen  and  unchristian  people  ;  but  the 
excellent  name  and  reputation  of  real  Christians, 
that  have  holy  baptism,  sacrament,  Christ,  and 
ever}'thing  that  belongs  to  Christ.  They  must 
bring  all  this  along.  For  no  one  must  come  along 
and  say:  This  I  say;  but  thus:  Dear  friends,  this 
Christ  says,  here  you   have  God's  word  and   the 


SERMON    ON    THE    MOUNT.  437 

Scriptures,  this  you  must  believe,  if  you  wish  to 
be  saved;  he  who  teaches  otherwise  deceives  you, 
etc. ;  they  make  use  of  the  precious  name  of  Christ, 
and  God,  and  the  awful,  grand  words:  God's 
honor,  truth,  eternal  salvation,  and  whatever  other 
words  like  these  thereto  belonoincr.  If  now  anv 
one  hears  these  excellent  words,  and  is  so  earnestly 
exhorted  in  view  of  his  soul's  salvation  and  de- 
struction, he  becomes  alarmed,  and  surrenders 
himself  at  once,  if  he  is  not  well  furnished  and  de- 
cided against  it.  For  it  cuts  like  a  sharp  razor, 
and  strikes  through  body  and  soul.  That  is  a  part 
of  the  sheep's  clothing. 

Besides,  they  embellish  themselves  with  wonder- 
ful works  and  ways,  go  about  in  gray  coats,  look 
morose,  and  lead  a  hard,  strict  life  with  fasting, 
bodily  mortifications,  hard  couches,  etc.,  and  do 
not  live  at  all  like  other  ordinary  people.  That 
makes  again  a  great  impression,  and  captivates  the 
people  admirably,  so  that  they  fall  in  by  crowds ; 
and  such  a  villain  with  a  single  sermon  can  mis- 
lead a  whole  city  that  has  had  the  word  of  God  for 
a  long  while,  and  make  them  forget  in  an  hour 
what  they  have  heard  for  ten  years;  so  that  even  I, 
if  I  wished,  would  easily  undertake  in  two  or  three 
sermons  to  preach  my  people  back  again  into  the 
papacy,  and  get  up  new  pilgrimages  and  masses, 
by  means  of  this  show  and  special  sanctity.  For 
the  rabble  is,  as  was  said,  easily  thereby  persuaded, 


43S  LUTHER'S  COMMENTARY   ON   THE 

and  at  any  rate  curious  and  eager  to  hear  what  is 
new. 

See,  thus  must  they  embellish  themselves,  both 
in  doctrine  and  practice,  so  that  they  employ  the 
same  words  that  we  hear,  and  along  with  this  lead 
a  beautiful  attractive  life;  as  now  our  anabaptist 
sectaries,  in  fact,  mislead  many  people  by  crying 
out  that  we  do  not  have  the  re;al  gospel,  because 
one  may  see  that  it  yields  no  fruit,  and  the  people 
continue  to  be  bad,  proud,  avaricious,  etc.;  that 
there  must  be  something  more  than  the  mere 
word  and  letter:  the  Spirit  must  do  it,  and  they 
must  honestly  strive  to  live  better;  if  it  were  the 
word  of  God  it  would  surely  also  produce  fruit. 
Then  they  go  on  and  say  they  have  the  true  under- 
standing, and  the  right  fruits  and  life.  If  a  simple, 
inexperienced  man  hears  this,  he  says:  O,  that  is 
really  so!  lets  himself  thus  be  carried  away  by  the 
taking  words:  Spirit,  and  fruits  of  the  Spirit. 
Then  they  go  further,  and  say:  He  who  wants  to  be 
a  Christian  must  not  share  in  civil  authority,  or 
bear  a  sword,  or  have  anything  of  his  own,  as  it  is 
with  us;  but  he  is  a  true  Christian  who  proves  it 
by  his  works,  forsakes  everything,  does  not  accept 
any  secular  authority  and  rule;  dresses  in  a  gray 
coat;  suffers  hunger  and  sorrow,  etc.  These  they 
call  fruits  of  the  Spirit.  See,  these  are  nothing 
but  sheep's  clothing;  with  these  they  carry  away 
crowds  of  the  poor  people. 


SERMON   ON   THE   MOUNT.  439 

Who  can  now  recognize  the  wolf  under  this  and 
guard  against  him?  Answer:  I  know  no  other 
counsel  than,  as  I  have  said,  that  every  one  first 
see  to  it  that  he  is  sure  of  his  case  and  of  the  doc- 
trine, and  have  so  settled  it  in  his  heart  that  he 
can  adhere  to  the  doctrine,  although  he  see  every- 
body upon  earth  teaching  and  living  otherwise. 
For  he  who  wishes  to  get  along  safely  must  abso- 
lutely not  look  at  any  outward  marks  in  Christen- 
dom and  shape  his  course  after  them,  but  must 
look  alone  to  the  word  that  shows  the  true  way  of 
living  that  avails  before  God.  As,  for  example, 
the  principal  topic  and  sum  of  the  Christian  doc- 
trine is  this,  that  God  has  sent  and  given  his  Son, 
Christ,  and  alone  through  him  forgives  us  all  our 
sins,  justifies  and  saves  us.  That  you  are  to  cling 
to,  and  nothing  else.  Then,  if  you  look  about 
you,  you  will  see  a  great  variety  of  dissimilar  per- 
sonalities and  modes  of  living,  that  one  is  a  man, 
woman,  master,  servant,  prince,  subject,  rich,  poor, 
representing  the  various  callings  or  offices  that  are 
in  the  world,  and  all  so  mixed  up  together  that  I 
can  see  nothing  that  has  a  peculiar  appearance 
[about  any  of  them].  But  as  I  am  so  settled  in 
mind,  and  know  that  main  topic  in  which  I  have 
the  whole  summed  up,  my  heart  concludes  thus : 
Suppose  I  see  a  husband  or  a  girl,  master  or  ser- 
vant, learned  man  or  layman,  clothed  in  gray  or 
red,  fasting  or  eating,  looking  grave  or  laughing; 


440  LUTHER'S  COMMENTARY   ON   THE 

what  have  I  to  do  with  that?  In  short,  what  that 
dijHerence  is  that  I  see  [in  them],  that  is  all  the 
same  to  nie.  For  I  understand  this,  that  a  maid 
in  a  red  dress,  or  a  prince  in  his  golden  garment, 
can  be  just  as  good  a  Christian  as  a  beggar  in  a 
gray  coat  or  a  monk  in  a  woolen  or  hair  shirt,  and 
I  am  with  such  an  understanding^  safe  aQainst  all 
sorts  of  external  masks. 

But  he  who  does  not  hold  this  main  truth,  or  know 
how  to  regulate  everything  by  it,  cannot  avoid 
being  deceived  by  these  masks,  when  he  sees  one 
happy  with  his  wife  and  children,  or  splendidly  and 
richly  dressed,  etc.,  and  another  looking  demure, 
fasting  much,  barefoot,  and  in  a  gray  cowl,  and  he 
concludes  at  once:  O,  that  is  a  holy  man!  the  others 
are  of  no  account;  and  keeps  gaping  thus  after  the 
masks,  out  of  humor;  is  not  smart  enough  to  say: 
Can  there  be  a  r©gue  lying  hidden  under  the  gray 
coat?  as  a  Christian  can  conclude  and  say:  Dear 
monk,  if  you  wear  your  gray  coat  not  of  necessity, 
•but  with  the  peculiar  notion  that  you  will  be  re- 
garded by  others  as  something  peculiar,  then  you 
are  a  desperate,  double  scoundrel,  making  the 
people  gape  by  your  pretended  sanctity;  otherwise 
you  would  have  to  say:  If  a  farmer,  who  is  plongh- 
ing  or  manuring  upon  liis  field  is  just  as  good  a 
Christian  as  I,  and  will  get  to  heaven,  what  do  I 
want  with  my  peculiar  way  of  living? 

But,   as    I    have  said,    the  great   common  mass 


SERMON   ON   THK   MOUNT.  441 

hankers  after  these  masks  that  fill  their  eyes  and 
make  a  special  show,  so  that  it  amounts  to  nothings 
if  one  preaches  long  against  them.  And  we  are 
besides  naturally  inclined  to  this  doctrine  and 
works.  For  it  is  well  pleasing  to  reason,  which 
always  likes  to  deal  with  God  with  its  own  works. 
Thus  it  happens  that  the  devil  through  these 
teachers  prompts  and  agitates  until  he  has  quite 
persuaded  us. 

But  we  who  want  to  go  safely  must  before  any- 
thing else  see  to  it,  as  I  have  always  taught,  that  we 
are  firmly  rooted  in  our  main  point,  concerning 
Christ;  then  we  can  correctly  judge  concerning  all 
outward  masks  and  styles,  and  the  Spirit  will  duly 
teach  and  lead  us.  Thus  every  one  will  find  enou"h 
real  good  works  to  do  in  his  calling,  if  he  wants  to 
be  pious,  so  that  he  need  not  seek  for  anything 
special. 

For,  are  you  a  prince,  judge,  husband,  servant, 
maid,  etc.,  and  are  you  to  practice  and  prove  your 
faith,  to  fill  your  place  and  calling  properly,  and  do 
what  is  right:  then  you  will  surely  get  so  much  to 
do  and  to  work,  that  no  Carthusian  will  have  a 
harder  order  to  work  for  than  you.  For  what  sort 
of  great  trouble  and  hard  work  is  that,  for  him  to 
wear  a  gray  coat  or  hood,  or  walk  in  wooden  shoes, 
or  mortify  his  body  a  little,  if  he  be  somewhat 
strict,  and  yet  along  with  that  live  without  care  and 
worry,  and  have  enough  to  gormandize  and  guzzle? 


442  LUTHER'S   COMMENTARY   ON   THE 

But  this  one  must  eat  his  daily  bread  in  the  sweat 
of  his  face  and  with  hard  work,  and  must  let  not 
alone  his  body  but  rather  his  heart  be  plagued  by 
the  wicked  world  and  his  neighbors,  and  expect  and 
endure  all  misfortune,  discord  and  affliction;  so  that 
a  true  citizen's  calling,  conducted  in  a  Christian 
way,  is  more  than  a  ten-fold  Carthusian  order;  ex- 
cept that  it  does  not  make  a  show,  like  the  monk, 
who  wears  a  hood,  is  separated  from  the  people, 
etc.,  and  yet,  if  we  open  our  eyes  and  rightly  com- 
pare  the  two,  even  reason  must  come  to  the  same 
conclusion.  Thus  also  a  prince,  although  he  wears 
golden  chains  and  a  cloak  of  marten  fur,  but  is 
pious,  yet  he  is  under  the  marten  cloak  such  a 
plagued  and  miserable  man,  that  you  cannot  find 
his  like  in  any  monastery.  Thus  go  through  all 
offices  and  callings.  If  you  find  a  pious  man  or 
woman,  you  need  not  look  there  for  a  monk  or  a 
nun;  for  he  or  she  is  already  monk  or  nun  enough, 
and  is  living  in  a  harder  order  than  all  the  hood 
and  tonsure  wearers;  yes,  it  is  all  tomfoolery  before 
God  with  all  the  monks  and  hermits,  in  contrast 
with  a  pious  child,  servant  or  maid,  who  is 
obedient  to  duty.  Only  do  what  a  pious  man  or 
woman  ought  to  do,  there  you  have  a  rule  that  is 
harder  to  follow  than  the  rules,  hoods  and  tonsures 
of  St.  Francis  and  of  all  the  monks,  which  cover 
rather  a  scoundrel  than  a  pious  Christian, 

But  proud  reason  will  not  look  at  this,  but  disre- 


SERMON    ON    THE    MOUNT.  443 

gards  it  and  thinks:  O  that  is  a  common  afifair,  that 
every  one  may  have  at  home!  gapes  after  some- 
thing else  that  is  strange  and  odd,  looks  in  wonder, 
follows  the  continual  bawling;  which  is  all  a  mere 
false  show,  with  which  they  come  along  and  so 
dress  up  their  trifling  way  of  living  as  to  put  con- 
tempt upon  all  else  that  are  God's  ordinances  and 
callings,  as  if  they  were  of  no  account.  But  it  is 
all  owing  to  this,  that  we  do  not  take  hold  of  the 
word  of  God  with  real  earnestness,  or  we  would 
soon  say:  Let  the  Carthusians  come  on,  and  the 
Anabaptists,  the  devil  himself  or  his  mother,  they 
could  not  make  better  callings  or  ways  of  living 
than  God  has  made. 

Therefore  we  must  count  every  calling  as  excel- 
lent, high,  divine,  whether  it  be  that  of  a  pious 
husband,  servant,  maid  or  faithful  laborer,  and 
could  thus  rightly  judge  according  to  the  word 
about  all  works  and  callings,  and  every  one  could 
rightly  teach  and  live,  and  everything  would  move 
along  splendidly.  Those  would  be  the  right  call- 
ings which  God  has  ordered  and  established,  and 
which  he  approves;  and  if  God  granted  that  we 
could  bring  it  to  pass  that  a  city  would  have  many 
of  these  pious  citizens,  women,  children,  masters, 
servants  and  maids,  we  should  have  heaven  upon 
earth,  and  would  need  no  monasteries,  and  should 
have  no  need  of  fasting,  or  praying  and  singing  all 
day  long  in  the  churches,  but  simply  of  doing 
what  their  various  offices  and  callings  require. 


444  LUTHER'S   COMMENTARY   ON   THE 

Thus  you  see  what  the  kinds  of  sheep's  clothing 
are  with  wliich  they  set  the  people  gaping.  But 
what  are  they  inside  and  in  fact?  Nothing  else 
(says  Christ)  than  ravening  wolves.  That  is  what 
they  seek,  the  desperate  scamps,  that  they  with  a 
beautiful  show  of  doctrine  and  life  may  ruin  and 
destroy  souls.  Not  outwardly,  as  the  tyrants  and 
persecutors,  who  destroy  life  and  property;  also, 
not  as  the  preachers,  who  publicly  preach  against 
us  and  condemn  our  doctrine,  etc. :  but  inwardly, 
that  they  secretly  tear  away  the  treasure  of  our 
heart,  which  has  now  become  the  throne  or  king- 
dom and  dwelling-place  of  God.  That  is,  all  their 
scoundrelism  that  the)"  so  adorn  with  doctrine  and 
life,  aims  at  destroying  the  faith  and  the  founda- 
tion article  concerning  Christ;  as  now  the  Anabap- 
tists outwardly  bear  our  name,  and  indeed  ac- 
knowledge that  we  have  the  gospel,  with  the  word 
and  preaching ;  but  there  follows  (they  say)  no 
fruit.  Just  with  this  word  :  No  fruit,  they  turn 
the  attention  of  the  people  from  faith  to  works, 
and  they  push  aside  the  main  thing,  which  is  faith 
in  Christ,  and  they  lead  us  away  so  that  we  are  to 
look  alone  at  the  fruits ;  if  these  appear,  then  it  is 
the  true  gospel,  and  vice  versa;  and  their  whole 
teachins:  is  nothing-  else  than  that  one  must  do  his 
utmost  and  make  a  display  with  the  fruits,  have  no 
private  property,  forsake  everything,  etc. ;  fall 
back  again  upon  their  works,  and  place  their  con- 


SERMON   ON   THE   MOUNT.  445 

fidence  in  them,  as  thereby  to  be  saved.  And 
what  is  the  worst,  they  do  not  teach  the  true  fruits, 
which  the  gospel  teaclies  and  demands  after  faitli, 
but  what  they  dream  about  and  imagine ;  say 
nothing  about  how  every  one  is  to  follow  his  call- 
ing properly  and  faithfully,  and  abide  in  it,  but 
just  the  contrary;  lead  the  people  away  from  these 
eallings,  teach  them  to  forsake  them  as  worldly, 
and  run  away  from  them,  and  look  at  sometliing 
that  is  peculiar;  look  morose,  live  severely,  stop 
eating,  drinking,  dressing  like  other  people,  let 
themselves  be  tortured  and  killed  willingly  and 
when  not  required.  Else  (say  they)  the  gospel 
yields  no  fruit  in  you,  and  you  are  still  no  Chris- 
tian, although  you  have  long  been  believing,  etc. 
And  these  their  dreams  they  adorn  with  the 
Scriptures  and  quotations  from  the  gospel,  though 
Christ  never  taught  or  required  this,  neither  by 
word  nor  example,  that  we  are  to  run  away  from 
the  community,  forsake  every thiug,  have  nothing 
of  our  own,  except  when  it  becomes  necessary  that 
we  must  either  do  this  or  give  up  his  word. 
Therefore  you  must  not  forsake  these  things  before 
he  orders  you,  or  you  are  forced  to  do  it.  If  it 
comes  to  that,  then  say:  Before  I  will  forsake 
Christ  and  the  gospel,  rather  may  go  wife,  child, 
body  and  goods,  sun,  moon,  and  all  creatures.  But 
apart  from  necessity  you  have  God's  command, 
that  you  are  to  love  your  neighbor,  serve  and  help 


446  LUTHER'S  COMMENTARY  ON   THE 

him  with  body  and  goods,  in  like  manner  to  love 
and  rule  yonr  wife,  child,  domestics,  not  rnn  off 
from  them  and  desert  them,  as  these  [fanatics]  do, 
against  the  word  and  ordinance  of  God,  altogether 
withont  necessity,  and  yet  they  want  to  boast  of 
the  great  frnits  of  the  gospel,  as  special  saints. 

Learn  thus  to.  recognize  these  spirits,  as  they 
under  the  sheep's  clothing  inwardly  raven,  and 
take  away  the  faith,  lead  you  from  Christ  back 
upon  yourself,  and  call  this  fruits  of  the  gospel, 
which  they  themselves  imagine,  by  which  they  de- 
stroy the  real  fruits.  That  is  what  these  ravening 
wolves  are  in  sheep's  clothing  that  have  always 
been  injuring  Christianity.  Hitherto  they  have 
been  called  monks;  now  tliey  are  Anabaptists,  as  a 
new  sort  of  monks;  in  old  times  they  were  Pelagi- 
ans, Ishmselites,  Esauites,  Canaanites.  For  tliis 
faith  has  continued  since  the  beginning  of  tlie 
world;  and  although  these  Anabaptists  may  get  out 
of  the  way,  others  will  certainly  come. 

In  short,  monkery  will  endure  as  long  as  the 
world  stands,  although  with  other  new  names  and 
methods.  For  all  that  go  about  getting  up  some- 
thing peculiar,  beyond  faith  and  ordinary  callings, 
these  are  and  remain  monks,  although  they  do  not 
use  the  same  kind  of  style,  clothing  or  methods. 
It  is  true  we  can  easily  be  on  our  guard  against 
these  that  go  about  with  hood  and  tonsure;  for 
they  are  now  sufficiently  marked,  so  that  every  one 


SKRMON   ON   THE   MOUNT.  447 

knows  them.  But  beware  of  the  new  monks,  that 
do  not  wear  hoods,  but  yet  start  some  other  odd 
notions,  pretend  great  devotion  and  sanctity,  with 
demure  looks,  gray  coats,  and  a  strict  mode  of  liv- 
ing; they  say,  one  must  not  wear  satin  or  silk,  red 
or  variegated  clothes,  just  as  those  monks  also 
taught,  so  that  still  it  is  monkery  all  the  same, 
only  with  a  diflferent  mask.  Therefore,  the  artists 
have  hit  it  exactly,  when  they  paint  the  devil  in  a 
monk's  hood  with  his  devil's  claws  sticking  out 
below.  For  he  has  been  doing  nothinor  else  from 
the  beginning  of  the  world  than  to  mislead  the 
world  by  monkery. 

V.  16-20.  Ye  shall  knozv  them  by  their  fruits.  Do  men 
gather  grapes  of  thorns,  or  figs  of  thistles?  Even  so  every 
good  tree  bringeth  forth  good  fruit ;  but  a  corrupt  tree  bring- 
eth  forth  evil  fruit.  A  good  tree  cannot  bring  forth  evil 
fruit,  neither  can  a  corrupt  tree  bring  forth  good  fruit. 
Every  tree  that  bringeth  not  forth  good  fruit  is  hewn  down 
and  cast  into  the  fire,  Wherefo7-e  by  their  fruits  ye  shall 
know  them. 

Since  the  Lord  Christ  has  warned  his  followers 
to  hold  firmly  to  his  doctrine,  and  to  beware  of 
their  being  misled  by  others  who  under  sheep's 
clothing  are  ravening  wolves:  he  now  instructs 
them  also,  as  an  additional  warning,  how  they  are 
to  recognize  them  by  their  fruits,  and  he  uses  an 
illustration  in  plain,  simple  words  that  even  a 
child  can    understand.     For   no  one    is  so  simple 


448  LUTHER'S  COMMENTARY  ON   THE 

as  nol  to  know  that  a  thorn-bush  bears  no  figs 
or  grapes,  etc.  But  however  simple  the  words 
are,  yet  no  one  sees  how  much  they  mean  unless 
he  diligently  considers  the  word  of  God.  But  it 
all  depends  upon  this,  that  we  understand  what  he 
means  by  a  good  or  bad  tree  or  fruit.  For  it  is 
easily  said:  This  is  a  fig-tree  or  a  thistle,  a  good 
apple  or  a  f^our  wild  plum,  and  with  the  eyes  and 
reason  it  can  be  easily  seen  and  understood;  but  as 
Christ  here  uses  it,  there  is  uo  other  way  to  ex- 
plain it  except  by  spiritual  comprehension,  accord- 
inof  to  God's  word.  For  we  heard  above  how  these 
same  false  teachers  employ  such  semblances  and 
smooth  words,  that  reason  cannot  judge  them,  or 
guard  itself  against  them.  Yes,  it  is  just  that 
kind  of  doctrine  and  life  that  grows  out  of  reason 
and  suits  it,  and  is  naturally  pleasing  to  u>,  be- 
cause it  teaches  about  our  own  doing  and  working, 
which  we  understand  and  can  do. 

By  a  good  tree  that  brings  forth  good  fruit  is 
meant,  in  short,  one  who  lives  and  conducts  his 
walk  and  conversation  according  to  the  word  of  God, 
pure  and  simple.  For  he  means  to  tell  hereafter 
also  of  many  who  have  heard  the  word  of  God,  and 
also  say:  Lord,  Lord,  and  besides  have  done  many 
wonderful  works,  and  yet  are  false  and  hypocritical. 
Therefore  we  must  here  completely  silei  ce  reason 
and  follow  the  word  of  God  alone,  and  then  infer, 
if  we  wish  to  judge  about  life  and  works,  that  we 


SERMON   ON   THE   MOUNT.  449 

may  know  what  God's  word  calls  a  good  tree  or 
good  fruits.  For  this  is  too  much  for  reason,  (as  I 
said,)  if  it  sees  a  man  who  wears  nothing  but  a  gray 
coat,  fasts  every  week,  as  the  Pharisee  in  the  gos- 
pel, yes  who  also  does  wonderful  works  and 
miracles,  that  he  should  not  be  a  good  tree  with 
good  fruits.  For  it  cannot  look  any  higher,  or 
think  and  understand  any  better,  is  badly  caught 
by  it,  so  that  it  concludes  he  who  leads  a  different 
life  from  other  people,  he  must  be  a  peculiar,  holy 
man;  she  sees  not,  the  blind  fool,  that  these  works 
are  all  still  far,  far  from  the  word  of  God. 

And  if  you  now  ask:  Whence  do  you  know  that 
these  works  are  so  precious  as  you  make  them  out 
to  be?  it  can  give  no  other  answer  than:  I  think  so. 
There,  go  to  the  dogs  with  your  thinking,  if  I  am 
to  trust  my  soul's  salvation  upon  it.  The  rule  is: 
you  must  know,  and  not  imagine  or  think,  and  you 
must  have  a  sure  basis  and  evidence  from  the  word 
of  God,  so  that  he  is  satisfied,  and  you  can  say: 
The  work  is  well  done,  the  calling  is  well  pleasing 
to  God,  that  I  know;  not  according  to  my  own 
light  or  star,  so  that  it  appears  good  or  evil  to  me; 
but  that  is  decided  by  the  word  and  command  of 
God.  It  does  not  seem  to  me  that  a  husband,  or 
wife,  or  prince,  or  judge  is  as  holy  as  one  who  creeps 
into  corners  or  goes  into  the  wilderness:  but  it  does 
not  avail  to  decide  according  to  my  thinking;  and 
although  some  one  should  exorcise  devils  and  do 
29 


450  LUTHER'S   COMMENTARY   ON   THE 

all  the  miracles  that  the  apostles  did,  I  would  rather 
be  servant  to  a  shoemaker  or  a  dishwasher  accord- 
ing to  God's  word,  and  I  will  consider  this  calling 
superior  to  your  thinking,  even  if  you  could  raise 
the  dead.  Therefore  adhere  to  it  that  bringinc: 
forth  good  fruits  means  that  kind  of  life  and  good 
works  that  are  in  the  line  of  God's  word  and  com- 
mand. 

Thus  these  words — by  their  fruits  ye  shall  know 
them — are  given  as  a  token  and  set  as  a  sign 
whereby  they  can  be  judged  and  recognized.  If 
we  are  deceived,  it  is  no  one's  fault  but  our  own. 
For  he  has  not  left  us  in  doubt,  but  has  drawn  the 
picture  clear  and  distinct.  If  you  cannot  judge 
them  (says  he,)  because  of  their  sheep's  clothing, 
then  observe  their  fruits  and  works,  whether  these 
are  upright  and  good. 

Yes,  (you  say,)  how  am  I  to  recognize  these? 
they  too  may  themselves  be  deceptive.  Answer: 
You  surely  know  what  God's  commands  are;  then 
see  whether  they  agree  with  them.  For  I  will  as- 
suredly warrant  you  that  no  captious  spirit  will 
come  without  making  it  perfectly  sure  and  leaving 
a  stench  behind  him  that  one  may  sec  tliat  the  devil 
has  been  there;  and  there  has  never  yet  a  false  doc- 
trine or  heresy  made  its  appearance  without  bring- 
ing the  characteristic  mark  along  with  it  which  he 
here  indicates,  that  it  has  proposed  otlier  works 
than     those    which     God     has    commanded     and 


SERMON    ON    THE    MOUNT.  45I 

ordained.  That  now  the  world  is  misled  is  owing 
entirely  to  its  following  wild  reason  and  neglecting 
the  word  of  God,  paying  no  attention  to  what  he 
commands  and  gaping  after  the  pretenders,  if  it 
only  sees  something  odd. 

He  who  wishes  to  judge  rightly  here,  let  him  do 
as  Christ  teaches,  and  set  before  himself  their  works 
and  fruits,  and  contrast  them  with  the  word  or 
command  of  God,  and  he  will  soon  see  how  these 
coincide.  Look  at  the  very  holiest  Carthusian 
monk  with  his  strict  order,  and  St.  Paul  on  the 
other  hand  with  the  ten  commandments,  and  you 
will  see  that  St.  Paul  preaches  in  this  style:  If  you 
have  Christ  through  faith,  then  let  every  one  be 
obedient  and  subject  to  the  authorities,  and  exer- 
cise love  toward  one  another  in  all  callings.  See, 
there  you  have  a  true  mirror  of  a  Christian  life,  ac- 
cording to  God's  command  and  ordinance.  In  con- 
trast with  this  comes  that  factious  spirit  and  says: 
O  that  is  of  no  account!  There  are  many  bad 
people  in  the  [different]  callings,  and  it  is  all  a 
worldly  matter,  etc. ;  ah,  we  must  seek  something 
better.  So  he  goes  along  and  makes  something 
peculiar  and  odd,  comes  parading  along  in  a  hood 
or  a  gray  coat;  that  must  now  be  a  grand  life  and  a 
perfect  calling. 

But  if  you  are  firmly  rooted  in  God's  word,  you 
can  soon  judge  and  say:  Where  has  God  com- 
manded you  to  get  special  callings  and  works  in 


452  LUTHER'S   COMMENTARY   ON   THE 

opposition  to  the  coniinon  callings  that  he  has  or- 
dained? I  know  very  well  that  there  are  many  bad 
fellows  and  pious  people  in  all  callings;  but  what 
concern  is  ii;at  of  mine  how  they  abuse  them?  I 
will  still  abide  by  the  word  that  teaches  me  that 
such  callings  are  good,  although  there  are  bad 
people  in  them.  That  is  what  I  look  at  and  regu- 
late myself  by;  and  because  the  calling  is  good,  the 
works  and  fruits,  performed  according  to  the  word 
of  God,  just  as  the  calling  demands,  must  also  be 
ricrht  and  oood.  Bnt  because  vour  calling  has  no 
word  of  God  for  it,  the  works,  done  in  the  calling, 
cannot  be  good,  and  both  tree  and  fruit  are  rotten 
and  of  no  use. 

Thus  you  have  a  sure  judgment,  that  cannot  de- 
ceive }on,  as  Christ  teaches  you,  to  know  them  by 
their  fruits.  For  I  have  also  read  about  all  the 
heretics  and  fanatics,  and  have  found  that  they  one 
and  all  every  time  put  forth  something  different 
from  what  God  had  ordered  and  commanded,  one 
on  this  subject  and  another  on  that.  One  forbade 
to  eat  all  kinds  of  food;  another  marriage;  the  third 
denounced  the  civil  authority;  and  each  one  took 
up  something  peculiar  to  himself,  so  that  they  all 
must  walk  in  this  track. 

Therefore  it  lies  (as  I  have  said),  entirely  in  this, 
that  one  properly  knows  and  holds  the  definition, 
what  Christ  calls  good  works  or  fruits,  namely, 
that  a  o-ood  work  is  that  which  is  ordered  or  com- 


SERMON   ON   THE   MOUNT.  453 

manded  by  the  word  of  God  and  is  covered  by  that 
coinmaud.  As  a  married  woman  who  is  pious  and 
deports  herself  rightly  can  say  this  and  boast  that 
her  calling  is  commanded  by  God  and  has  the 
right,  pure,  unadulterated  word  of  God,  and 
heartily  pleases  God.  Therefore  her  works  are  all 
good  fruits  ;  so  that  one  is  to  judge  and  decide  a 
thing  to  be  sfood  not  because  we  think  so,  but  be- 
cause  God  says  so  and  pronounces  it  good.  Ad- 
here to  this,  and  you  cannot  go  astray  as  they  must 
do.  For  the  judgment  stands,  that  they  cannot 
teach  any  proper  fruits.  God  also  thinks  the  same 
way  about  this,  so  that  they  must  preach  nothing 
else  than  about  jDurely  invented  juggleries;  and, 
because  they  despise  real  fruits  and  works,  as  not 
having  any  special  show  about  them,  he  too  de- 
spises their  foul  works  that  they  put  forth  with 
great  show,  and  presume  to  do  things  better  than 
he  has  done. 

It  is  a  proverb,  invented  by  the  priests,  and  I 
think  the  devil  himself  mocked  them  with  it: 
When  our  lyord  God  made  a  priest  the  devil  was 
looking  on,  and  wanted  to  imitate  him,  and  he 
made  the  tonsure  too  broad  and  it  turned  out  a 
monk;  therefore  they  are  the  devil's  creatures. 
That  is  said  by  way  of  a  joke,  but  it  is  nevertheless 
the  pure  truth.  For  where  the  devil  sees  that  God 
orders  obedience  and  love  to  one  another,  and  con- 
stitutes an  excellent,  spiritual  little  assemblage,  he 


454  LUTHER'S  COMMENTARY   ON   THE 

cannot  refrain  from  building  his  chapel  or  beer- 
shop  alongside  of  the  church,  and  also  afterwards 
teaching  his  nionker\-,  poverty,  gray  coats,  etc.,  so 
that  always  the  monks  are  the  devil's  priests;  for 
they  preach  the  doctrine'of  devils  (as  Paul  also  calls 
it)  wrought  out  of  their  own  imaginings,  and  they 
claim  to  be  wiser  than  God  and  to  do  his  work 
better  than  he  does. 

Therefore  Christ  now  means  to  say:  If  you  wish 
to  know  and  judge  them,  keep  to  the  pure  word  of 
God,  that  you  may  be  sure  what  the  right  fruits 
are  and  see  how  they  accord  with  them:  thus  you 
will  surely  find  that  they  teach  and  practice  other- 
wise than  as  God  has  commanded;  from  that  you 
can  certainly  also  test  the  tree,  that  it  is  not  good; 
and  they  consider  this  a  coarse,  childish  comparison. 
Can  one  gather  grapes  from  thorns  or  figs  from 
thistles?  Yes,  very  well,  (they  think)  should  not 
we  be  able  to  do  that?  Why  one  may  gather  pure 
sugar  from  them.  For  these  works  are  by  far  more 
valuable,  according  to  their  notion,  than  those  God 
has  ordered.  But  look  at  the  two  kinds  of  trees, 
the  vine  or  fig-tree,  and  in  contrast  the  thorn-bush 
or  thistle.  Thistles  and  thorns  may  also  bloom, 
but  what  kind  of  fruit  do  they  produce?  But  the 
fig-tree,  however,  is  such  a  simple  tree,  makes  no 
boast  of  its  fruits  or  leaves,  puts  forth  no  leaves  be- 
fore the  fruit  is  at  hand,  but  before  you  are  aware 
it  produces  fruit.      So  also  the  vine,  it  is  more  com- 


SERMON   ON   THE   MOUNT.  455 

pletely  destitute  of  show  and  glory  than  any  other 
tree,  a  mere  thin,  weak  wood;  yet  it  bears  the 
very  sweetest  grapes,  better  than  any  other  growth, 
whilst  other  trees  plume  themselves  upon  their 
leaves  and  flowers,  so  that  one  should  think  that 
they  would  yield  pure  sugar;  and  yet  they  produce 
nothing-  but  these  sour  fruits  that  are  of  no  use. 
Thus  also  here  these  have  the  show  and  make  a 
racket  with  their  boasting  of  special  works  as  if 
they  alone  were  doing  it:  and  when  the  bloom  is 
over,  there  are  nothing  but  medlars  that  are  quite 
full  of  stones,  neither  nourishing  nor  feeding  any- 
body, or  thistle  heads  that  only  prick  or  scratch  if 
one  takes  hold  of  them.  For  if  one  contrasts  with 
them  the  command  of  God,  whether  God  has  com- 
manded and  ordered  these  works,  and  whether 
they  have  been  done  for  the  service  and  benefit  of  a 
neighbor,  it  is  seen  that  they  are  of  no  account  and 
only  hinder  the  real  good  works.  Again,  as  to  the 
other  callings,  they  make  no  show,  do  not  shine 
and  glitter,  and  yet  they  yield  the  very  finest,  best 
fruits,  and  cause  the  greatest  benefit  upon  earth, 
but  [they  do  this]  before  God,  and  before  those  who 
are  enlightened  through  spiritual  eyes,  so  that  they 
can  rightly  look  at  and  judge  the  matter. 

Therefore  he  now  speaks  thus:  Can  one  also 
gather  figs  from  thorns?  As  if  he  would  say:  It 
may  bloom  beautifully,  but  wait  a  little,  and  see 
when  the  time  comes  to  gather  the  fruit  what  you 


456  LUTHER'S   COMMENTARY   ON   THE 

will  find  tlien.  For  nothing  more  will  come  of  it 
than  that  people  are  thereby  deceived  that  have 
been  waiting  for  large,  valuable  fruit,  and  yet  find 
nothing  which  they  or  others  can  comfort  them- 
selves with  or  enjoy;  besides  the  harm  is  done,  that 
even  the  very  highest  reason  is  deceived  and  misled 
by  this  phantom,  gotten  up  by  the  devil,  which  has 
not  God's  word  and  sound  understanding,  but  fol- 
lows its  own  notion  and  devotion  and  supposes  if 
this  pleases  it,  this  must  also  please  God;  but  it 
should  be  turned  the  other  way,  so  that  I  am  glad 
to  hear  what  pleases  him,  although  there  are  vex- 
atious things  in  all  God's  callings,  and  besides  there 
are  many  bad  people  in  them  that  injure  these 
fruits,  just  like  miserable  worms. 

And  this  comparison  he  concludes  with  a  com- 
mon saying  which  he  was  fond  of  using  elsewhere: 
Every  good  tree  bringeth  forth  good  fruit,  and  an 
evil  tree  bringeth  forth  evil  fruit.  But  what  is  the 
need  of  teaching  this  in  so  many  words?  Who 
does  not  know  this  already?  Why  a  blind  man 
could  tell  it  by  the  bush;  and  he  thinks  us  such 
fools  that  we  don't  know  this?  Well,  he  who 
knows  it,  let  him  know  it;  but  we  are  willing  to 
learn  it  and  remain  Christ's  scholars.  For,  as  was 
said,  it  is  not  such  an  easy  art  to  decide  in  regard 
to  this  doing,  of  which  Christ  is  speaking.  But 
this  saying  serves  to  comfort  and  strengthen  such 
as  are  in  those  callincjs  that  reason  does  not  con- 


SERMON  ON   THE   MOUNT.  457 

sider  desirable  or  respectable,  so  that  there  is  much 
vexation  in  them  and  much  evil  is  done  in  them, 
by  which  many  people  are  startled,  so  that  they  are 
considered  dangerous,  as  if  one  could  not  easily 
serve  God  in  them,  etc. ;  with  this  St.  Augustine 
worried  and  plagued  himself  greatly,  even  when  he 
was  already  a  great  doctor,  so  that  he  would  have 
been  glad  to  see  everything  right,  and  to  separate 
from  the  callings  what  was  bad,  and  the  Pelagian 
heretics  made  him  a  great  deal  of  trouble  with  this 
matter:  as  nearly  all  the  heretics  have  aimed  at 
making  things  perfectly  pure,  and,  (pardon  the  ex- 
pression) have  totally  befouled  them. 

But  why  need  we  go  far  to  find  it?  It  is  here 
admirably  put,  and  in  a  few  words:  The  calling 
that  God  has  created  and  ordained,  and  the  man 
who  moves  and  lives  in  this  calling  according  to 
the  word  of  God,  he  can  produce  nothing  but  good 
fruits.  With  that  you  can  now  console  your  heart 
against  these  thoughts:  Alas,  this  or  that  one  has 
put  me  into  this  calling!  There  is  nothing  but 
disgust  and  trouble  in  it !  This  has  often  assailed 
me  in  regard  to  my  office,  and  it  still  does,  so  that, 
if  it  were  not  for  the  word  of  God,  I  would  long 
since  have  foresworn  the  preaching  of  a  sermon, 
and  would  have  given  good-bye  to  the  world;  as  the 
monks  used  to  do.  But  that  is  the  work  of  the 
devil  himself,  who  makes  every  one's  calling  so 
burdensome  to  him,  and  so  blinds  proud  reason  that 


458  LUTHER'S   COMMENTARY  ON   THE 

it  cannot  recognize  the  office  and  work  that  God 
assigns  to  ns  and  which  is  heartily  pleasing  to  him, 
and  thus  it  ruins  its  own  calling  and  fruits.  For  it 
would  snrely  be  a  good  tree  and  a  go6d  calling; 
but  reason  does  not  see  it  and  stands  in  its  own 
light,  so  that  it  cannot  bring  forth  good  fruits. 

Therefore  learn  to  look  at  your  calling  thus  ac- 
cording to  this  saying,  so  that  you  may  thence  con- 
clnde:  Now  I  know,  thank  God,  that  I  am  in  a 
good,  happy  calling,  that  pleases  God;  although  it 
is  vexatious  to  the  flesh,  has  much  trouble  and  dis- 
satisfaction, all  that  I  will  cheerfully  endure.  For 
here  I  have  the  consolation  that  Christ  says:  A 
good  tree  yields  good  fruit,  in  all  callings  compre- 
hended in  God's  word,  although  they  are  despised 
and  depreciated  by  the  world  and  the  special  saints. 
On  the  other  hand,  I  hear  the  decision,  that  every 
evil  tree  brings  forth  evil  fruit:  so  that  when  I  see 
the  holiest  Carthusian,  I  see  a  worthless,  evil  tree, 
although  he  makes  a  fine  display  and  has  not  so 
much  worry  and  opposition.  For  the  devil  does 
not  embitter  and  burden  him  as  he  does,  the  true, 
divine  callings.  Therefore  those  callings  and  works 
they  are  well  pleased  with. 

But  just  as  little  as  I  can  see  in  my  calling  that 
my  fruit  is  good,  just  so  little  also  can  he  see  that 
his  calling  and  fruit  is  evil  and  of  no  value;  and 
this  saying  must  be  inverted  among  them,  and  read 
thus:  An  evil  tree  brings  forth  good  fruit,  and  a 


SERMON    ON   THE    MOUNT.  459 

good  tree  brings  forth  evil  fruit;  so  that,  in  short, 
here  reason  cannot  judge,  nor  see  the  goodness  of 
its  calling  and  its  works,  or  derive  joy  or  pleasure 
from  them;  but  it  praises  the  opposite.  For,  if  we 
could  see  it,  we  should  move  along  in  constant  joy, 
and  should  suffer  and  endure  everything  with  a 
cheerful  heart  that  God  lays  upon  us,  assured  that 
because  the  tree  is  good  its  fruits  must  also  be  good; 
so  that  if  a  pious  farming  servant  hauls  a  wagon- 
load  of  manure  to  the  field  he  is  hauling  a  load  of 
valuable  figs  and  grapes;  but  [this  he  does]  in  the 
sight  of  God,  not  in  our  eyes,  who  do  not  believe, 
hence  every  one  becomes  tired  of  his  calling  and 
gapes  after  another. 

That  is  now  what  Christ  means  when  he  con- 
cludes so  bluntly  and  directly:  A  good  tree  brings 
forth  good  fruit,  and  the  opposite;  and,  to  make  it 
still  stronger,  he  adds  with  seeming  superfluity,  and 
says:  A  good  tree  cannot  bring  forth  evil  fruit,  and 
an  evil  tree  cannot  bring  forth  good  fruit.  How, 
cannot  a  servant  or  a  maid  be  a  scoundrel?  Cannot 
a  man  or.  a  woman  commit  adultery?  Cannot  a 
prince  be  a  tyrant,  or  a  preacher  be  an  impostor? 
You  have  said  the  same  yourself.  Where  are  we 
to  look  for  scamps  and  scoundrels  except  in  the 
various  trades  and  callings?  Answer;  Yes,  that  is 
only  too  true;  but  in  that  case  he  is  no  longer  a 
good  tree,  for  he  goes  beyond  his  calling  and  lives 
iu  opposition  to  God's  command.     But  if  he  abides 


460  LUTHER'S  COMMENTARY   ON   THE 

ill  his  calling  or  office,  and  does  what  this  demands, 
he  caiiot  be  an  evil  tree.  Therefore  says  he:  Only 
be  careful  to  remain  a  good  tree  and  I  will  warrant 
you  that  what  you  do  cannot  be  evil.  For  the 
works  that  God  has  ordered  must  have  the  praise 
that  they  cannot  be  called  evil. 

What  better  thing  could  we  now  desire  than  to 
have  this  praise  and  testimony  from  Christ  himself, 
against  all  factious  spirits  and  such  as  make  special 
claims  to  sanctity,  that  we  know  that  we  are  in 
such  a  calling  in  which  we  cannot  do  evil,  if  we 
live  in  accordance  with  God's  word  and  do  what  is 
our  duty.  Yes,  even  if  something  evil  should  in- 
tervene, if  we  overdo  things  not  purposely  or 
wilfully,  but  through  ignorance  or  weakness,  this 
must  also  be  good  and  pardoned.  In  short  \ou 
cannot  spoil  it,  because  you  are  in  the  divine  office 
and  word,  only  abide  in  that  and  it  cannot  be  evil; 
or,  although  it  would  otherwise  be  sin,  yet  it  must 
not  be  called  evil,  but  be  covered  over  and  for- 
given; so  richly  shall  you  be  blessed  through  the 
word  of  God.  Just  as  a  fig-tree,  or  other  tree,  al- 
though it  sometimes  bears  a  worm-eaten  fruit,  yet 
this  is  still  a  good  fruit,  after  its  kind,  without 
prickle  or  thorn ;  yes,  rather  than  have  no  fruit  at 
all,  it  must  have  fruit  that  is  worm-eaten,  yet  inno- 
cently so;  thus  all  the  works  of  a  Christian  are  of  a 
good  kind,  because  the  tree  is  good,  and  he  so  lives 
th;it  he  would  gladly  bring  forth  only  good  fruit, 


SERMON    ON   THE    MOUNT.  461 

* 

altliougli  sometimes  through  the  weakness  of  the 
flesh,  or  some  other  hindrance,  something  evil  slips 
in. 

On  the  other  hand,  those  thorn-bushes  and 
thistles,  if  they  should  do  their  best,  cannot  bring 
forth  any  good  fruit  that  may  be  called  a  good 
apple  or  fig.  And  no  Carthusian  or  barefooted 
monk,  if  he  should  pray  and  torture  himself  to 
death,  could  say  a  Lord's  Prayer  that  God  would 
call  good  or  do  any  good  work;  but  the  more  he 
would  do,  and  worry  himself  to  do  good  works, 
the  worse  he  would  make  it.  For  it  is  decided:  A 
thistle  bears  no  figs,  and  a  thorn-bush  no  grapes; 
and  in  short:  an  evil  tree  cannot  bring  forth  good 
fruit.  That  sounds  like  severe  and  strict  denun- 
ciation of  all  self-constituted  orders  and  callings, 
that  they  cannot  do  a  single  good  work;  and  on  the 
other  hand  like  admirably  comforting  us,  so  that 
we  who  live  according  to  God's  word  cannot  do 
evil. 

Thereupon  he  now  concludes:  Every v  tree  that 
bringeth  not  forth  good  fruit  is  cut  off  and  cast  into 
the  fire.  There  you  have  the  decision  stated  that 
shall  be  proclaimed  in  regard  to  all  who  teach  and 
maintain  their  own  works,  aside  from  the  word  of 
God,  who  mean  to  accomplish  and  effect  it  that 
their  cause  must  ever  abide  and  think  that  God 
must  spare  them,  as  valuable  trees  and  plants,  and 
fence  them  in  and  take  the  bes.t  care  of  them:  but 


462  LUTHER'S  COMMENTARY   ON  THE 

do  not  perceive  what  a  sentence  has  been  pro- 
nounced against  them,  so  that  he  has  already  de- 
tected the  kind  and  marked  it  on  the  tree,  as  Clirist 
elsewhere  says,  and  that  they  are  fit  for  nothing 
but  the  fire  of  hell.  For  it  stands  written:  Every 
plant  that  my  heavenly  Father  hath  not  planted 
shall  be  rooted  up,  etc. 

This  he  lias  now  spoken  through  comparisons, 
and  as  in  parabolis  or  dark  words.  Now  he  goes 
further  and  means  to  explain  what  he  meant 
thereby,  and  he  adds  the  right  comment,  with 
clear,  plain  words,  and  says: 

V.  21.  Not  every  otie  that,  saith  unto  me.  Lord,  Lord,  shall 
enter  into  the  kingdom  of  heaven;  but  he  that  doeth  the  will  of 
my  Father  which  is  hi  heaven. 

That  is,  just  those  who  serve  me,  and  regard 
their  way  of  worship  as  the  very  best,  and  are 
earnestlv  concerned  about  entering  into  the  kinnf- 
dom  of  heaven,  and  think  they  have  it  before  all 
others,  against  these  I  will  shut  heaven.  That  is 
a  terrible  decision,  that  no  one  is  farther  down  in 
hell  than  the  greatest  devotees,  that  is  the  most 
holy  monks;  as  the  devil  also  has  made  a  proverb, 
and  himself  made  a  mock  of  his  saints,  as  a  scoun- 
drel who  himself  cannot  conceal  his  villainy,  so  that 
it  is  said:  Hell  is  paved  with  the  tonsures  of  priests 
and  monks.  That  is  just  what  he  says  here,  that 
those  who  claim  to  be  the  orreatest  saints  shall  not 


SERMON    ON   THE    MOUNT.  463 

enter  the  kingdom  of  heaven.  Why?  For  they 
say:  Lord,  Lord,  (says  he,)  but  they  do  not  the  will 
of  my  Father  which  is  in  heaven.  How  is  this? 
Are  they  not  doing  the  will  of  God,  when  they  are 
serving  God  night  and  day,  and  besides  are  working 
miracles,  as  is  presently  said?  What  shall  become 
of  the  other  o^reat  crowd  if  these  are  not  to  be  saved? 
Answer:  You  hear  very  plainly  that  he  says  No  to 
this,  and  makes  a  distinction  between  saying: 
Lord,  Lord,  and  doing  the  will  of  his  Father;  and 
he  sa^'s;  I  do  not  want  those  who  solemnly  cry: 
Lord,  Lord,  and  come  with  their  great  devotion,  as 
if  I  must  lift  them  to  heaven;  but  those  I  want  who 
do  my  Father's  will.  They  hope  and  presume 
that  they  will  not  only  get  to  heaven,  but  will  also 
by  their  merit  bring  others  in,  and  will  have  high 
seats  and  receive  special  crowns,  etc  ;  as  they  con- 
fidently boast:  Shall  not  a  Carthusian  merit  more, 
and  have  a  higher  grade  in  heaven  than  a  mere 
layman  or  a  married  woman?  Else  what  does  he 
gain  in  the  monastery  with  his  strict  disciplines, 
etc.?  But  it  is  not:  Carthusians  or  servants  of 
God  enter  heaven,  but  those  who  do  the  will  of 
God. 

For  to  do  the  will  of  God  does  not  mean  to  put 
on  hoods  or  wear  gray  coats,  and  to  run  off  from 
the  community  into  monasteries,  etc.,  for  the 
scriptures  have  not  a  word  about  that;  but  it  means 
this,  that  Christ  has  preached  and  taught,  namely, 


464  LUTHER'S  COMMENTARY   ON   THE 

that  we  believe  in  Christ,  and  be  found  in  that  call- 
ing that  has  [the  sanction  of]  God's  word,  and  do 
in  it  what  he  has  commanded.  Turn  to  the  ten 
commandments  and  see  how  St.  Paul  out  of  these 
teaches  those  in  all  callings,  how  inferiors  are  to 
render  fidelity  and  obedience  to  superiors,  the 
others  to  love  and  serve  each  other,  etc.,  and  every 
one  to  be  faithful  in  his  office.  There  you  find  no- 
thing about  priestliness  or  monkery,  gray  coats,  or 
other  specialties.  He  now  who  lives  in  this  way, 
he  does  the  will  of  God,  which  he  has  himself  in- 
dicated. These  are  fit  for  heaven,  not  those  who 
neglect  the  word  of  God,  and  yet  have  meant  to 
serve  God  with  great  earnestness  and  devotion,  so 
that  they  say  over  and  over  again:  I^ord,  Lord, 
whilst  the  rest  of  us  hardly  say  it  once.  For  these 
same  persons  are  always  busier  and  livelier  in  their 
worship  than  the  real  Christians;  but  since  they 
have  done  their  own  will,  they  may  also  seek  an- 
other Lord  who  may  hear  them  and  open  heaven 
for  them. 

Therefore  he  means  hereby  to  warn  us  again  to 
be  careful  not  to  be  misled  by  these  who  offer  such 
great  splendid  worship  (although  they  may  even 
work  miracles);  but  be  content  with  what  he  calls 
good,  so  that  everything  is  done  in  accordance  with 
his  command,  although  it  makes  no  display,  nor  is 
pleasing  to  reason,  because  we  have  the  test,  that 
no  factious  spirit  can    be   content  with    that,   nor 


SERMON   ON   THE    MOUNT.  465 

teacli  or  bring  forth  good  fruit,  but  they  are  busied 
merely  with  their  own  thoughts,  spun  out  of  their 
own  head.  These  are  now  the  first  whom  Christ  re- 
jects, that  come  and  make  the  world  full  of  forms  of 
worship;  as  he  predicted  about  them  in  Matt.  xxiv. 
23:  For  there  shall  arise  false  Christ's  and  false 
prophets  and  shall  say:  Lo  here  is  Christ,  or  there, 
and  shall  deceive  many.  Then  others  shall  come 
who  not  only  say:  Lord,  Lord,  but  also  do  great 
wonders  and  signs.     Concerning  this  he  now  adds: 

V.  22-23.  Many  will  say  to  me  hi  that  day,  Lord,  Lord,  have 
we  not  prophesied  in  thy  name?  and  in  thy  name  cast  out  devils? 
and  in  thy  name  done  many  wonderful  works?  And  then  ivill 
I  profess  jinto  them,  I  never  knew  you:  depart  from  me,  ye  that 
work  iniquity. 

These  are  now  high,  excellent  people,  and  yet 
they  are  shamefully  deceived  and  altogether  unex- 
pectedly go  to  hell.  The  others  of  whom  he  has  just 
been  speaking,  go  to  the  same  place  as  a  genial 
crowd,  unless  they  are  at  the  very  last  converted; 
as  I  hope  that,nevertheless,  many  of  them  have  been 
saved  on  their  death-bed,  converted  from  that  error. 
But  these  claim  to  be  sure  of  heaven,  begin  to  call 
God  to  account,  and  say :  Are  we  not  to  be  saved? 
Surely  we  have  preached  in  thy  name  and  done 
so  many  wonderful  works. 

How  can  this  now  be,  that  they  do  wonderful 
works,  and  besides  in  the  name  of  Christ,  and  yet 
can  be  counted  among  false  Christians  and  damned, 


466  LUTHER'S   COMMENTARY   ON   THE 

wicked  people?  I  always  thought,  as  it  is  also 
true,  that  God  gives  no  sign  or  testimony  to  con- 
firm lies,  as  Moses  says,  Dent,  xviii.  20,  etc.:  "If 
a  prophet  shall  presume  to  speak  in  my  name, 
which  I  have  not  commanded  him  to  speak — and 
if  thou  say  in  thy  heart,  How  shall  we  know  the 
word  which  the  Lord  hath  spoken?  When  a 
prophet  speaketh  in  the  name  of  the  Lord,  if  the 
thing  follow  not,  nor  come  to  pass,  that  is  the 
thing  which  the  Lord  hath  not  spoken."  And  yet 
here  the  contrary  is  stated,  that  they  do  miracles  in 
his  name,  and  yet  are  false,  wicked  people. 

First,  this  may  be  an  answer,  that  they  were 
once  real  Christians  and  truly  preached  and  did 
wonderful  works,  but  afterwards  became  apostates. 
For  this  is  the  very  devil's  [work], (against  which 
also  St.  Paul  warns  his  Corinthians,)  if  a  Christian 
begins  to  feel  that  he  is  in  advance  of  others,  and 
has  superior  understanding,  wisdom,  and  other 
gifts,  so  that  he  is  self-satisfied  and  becomes  proud, 
and  he  turns  out  to  be  such  a  man  as  shells  himself 
out  of  the  grain  and  nothing  is  left  but  the  empty 
husk;  he  thinks  nevertheless  that  he  is  pious  and 
well  off;  as  there  have  been  many  such  people,  and 
there  are  still  many  such.  For  it  is  an  extremely 
dangerous  thing,  if  God  endows  a  man  with  high, 
excellent  gifts,  that  he  do  not  become  proud,  but 
continue  humble.  Thus  we  read  about  an  ancient 
father  in  the  wilderness,  who  had  a  peculiar  gift  to 


SERMON   ON   THE   MOUNT.  467 

exorcise  devils,  and  helped  many  people,  so  that  all 
the  world  ran  after  him  and  regarded  him  almost  as 
a  God.  Then  he  began  to  be  tempted  by  the  vain, 
honor,  and  when  he  felt  that,  he  besought  God  to 
guard  him  and  not  let  him  fall  into  [the  sin  of] 
pride.  Then  God  let  him  be  possessed  and  plagued 
by  the  devil  for  four  weeks,  so  that  he  lost  all  his 
reputation,  and  everybody  said:  See,  he  helped 
others,  now  he  lies  there  and  cannot  help  himself] 
Thus  he  was  rid  of  the  temptation  and  remained 
humble.  I  give  this  as  an  example,  to  show  how 
dangerous  a  thing  it  is  with  great,  high  gifts,  and 
how  pride  is  always  apt  to  attach  itself  to  them;  as 
we  see  also  in  gross  outward  things,  yes,  in  the 
beggar's  staff  of  temporal  possessions  and  authority. 
In  short,  God's  gifts  are  so  grandly  noble,  but  we 
are  so  befouled,  that  we  cannot  avoid  becoming 
proud  and  taking  on  airs  if  we  are  conscious  of 
them;  on  the  other  hand,  of  becoming  desperate  if 
we  do  not  have  them. 

That  (I  say)  would  be  indeed  an  answer,  but  we 
will  not  press  it  here,  although  it  is  fair.  For  the 
principal  thought  is  that  he  is  here  speaking  of 
false  prophesying  and  wonder-working  as  he  says 
also  in  Matt.  xxiv.  24:  For  there  shall  arise  false 
Christs,  and  false  prophets,  and  shall  show  great 
signs  and  wonders;  insomuch  that,  if  it  were  possi- 
ble, they  shall  deceive  the  very  elect;  and  St.  Paul 
says  of  Antichrist,  2  Thess  ii.  9.     Who  will  come 


468  LUTHER'S  COMMENTARY  ON  THE 

with  all  power  and  signs  and  lying  wonders,  and 
with  all  deceivableness  of  nnrighteonsness,  etc.,  be- 
cause they  received  not  the  love  of  the  truth,  that 
they  might  be  saved;  so  that  assuredly  false  mir- 
acles must  be  performed  in  Christendom,  and  the 
false  Christians  must  regard  them  as  real,  true 
miracles. 

Now  that  has  been  abundantly  verified  in  the 
papacy;  although  in  Turkey  there  are  many  of 
these  priests  and  peculiar  saints.  One  need  only 
read  their  books  and  legends,  especially  those 
written  by  the  monks,  what  a  hotch-potch  it  is, 
brim-full  of  wonders;  that  are  all  however  nothing 
but  lies  and  knavery.  How  have  people  nowadays 
been  fooled  with  so  many  pilgrimages  to  the  valley 
of  the  Grim,  to  Eichen,  to  Treves,  etc.,  and  I  have 
myself  seen  some  nioiks,  shameless,  bad  fellows 
and  reckless  men,  who  nevertheless  exorcised  the 
devil  and  played  with  him  as  with  a  child. 

But  who  could,  relate  all  the  knavery  and  raising 
of  the  devil  that  has  been  practiced  under  the  holy 
name  of  Christ,  of  Mary,  of  the  holy  cross,  St. 
Cyprian,  etc.,  all  of  which  the  monks  have  carried 
on  with  vigor,  and  all  the  world  has  fallen  in  with 
them  and  no  one  dared  peep  against  it.  There 
was  no  pope  or  bishop  that  would  preach  against 
it,  but  all  helped  it  along;  and  if  any  body  resisted 
it,  he  was  overwhelmed  and  silenced  with  violence; 
as  not  long  ago   bishop   Ernst,    of  Saxony   once 


SERMON   ON   THE   MOUNT.  .     469 

pulled  down  such  a  devil's  chapel;  but  he  had  to 
suffer  for  it,  so  that  he  fell  sick  in  consequence  and 
was  glad  to  rebuild  it.  Along  with  this  devil-rais- 
ing business  there  have  now  been  started  and  con- 
firmed purgatory,  masses  for  the  dead,  and  worship 
of  all  saints,  pilgrimages,  monasteries,  churches  and 
chapels.  Yes,  many  have  also  prophesied  about 
future  times,  as  Iviechtenberg  and  others;  but  all 
this  has  been  done  by  the  devil,  that  he  might  en- 
dorse his  abominable  lies,  and  bewitch  the  people 
and  hold  them  captive  in  error,  so  that  no  one 
could  escape  him. 

For  that  is  a  small  matter  for  the  devil,  to  let 
himself  be  driven  out,  if  he  chooses,  by  a  bad 
fellow,  and  yet  remain  unexorcised;  for  by  that 
very  performance  he  more  completely  possesses 
and  ensnares  the  people  with  the  shameful  decep- 
tion. Thus  he  can  also  guess  at  what  is  future,  as 
a  shrewd,  experienced  spirit;  although  he  com- 
monly mocks  the  people  with  his  prophesying,  and 
juggles  in  such  a  way  that  one  may  interpret  him 
in  various  ways,  and  however  it  turns  out  he  still 
has  hit  it;  as  he  used  to  do  in  ancient  times  by 
his  heathenish  priests.  Thus  the  people  then  are 
infatuated  and  bounce  in:  O  here  God  lives!  Here 
one  sees  and  touches  the  miracles  and  signs!  They 
cannot  reckon  that  the  devil  does  it  only  for  the 
purpose  of  deceiving  and  misleading  the  people  ; 
and  they   do   not   think,    the    fools,    that    Christ 


470  LUTHER'S   COMMENTARY   ON    THE 

clearly  foretold  all  this  and  faithfully  warned  us 
against  it  through  himself  and  his  apostles.  But 
it  had  to  be  so,  and  we  have  been  rightly  served, 
because  we  despised  the  word  of  God  and  did  not 
take  into  the  account  that  we  must  lose  Christ  and 
accept  the  miracles  of  the  devil;  and  it  was  just 
real  sport  for  the  devil,  whereby  he  ruled  with  full 
power  in  Christendom,  as  he  sought  to  do. 

Since  we  have  now  seen  this,  and  alas  quite  too 
often  experienced  how  great  harm  the  devil  has 
done  through  these  lying  spirits  and  false  miracles, 
we  should  be  made  wise  and  not  (as  those  before  us 
have  done)  let  the  word  of  Christ  lie  and  be  spoken 
in  vain,  so  that  it  may  not  go  with  us  as  it  went 
with  them.  For  it  is  a  sermon,  yes  a  prediction, 
written  as  a  warning;  but  alas  too  late  for  those 
who  lived  before  us;  but  early  enough  for  us,  if  we 
will  only  heed  it,  so  that  we  do  not  care  how  they 
boast  of  the  signs  and  wonders  that  Mary  and 
other  saints  have  done,  and  dress  them  up  beauti- 
fully wherewith  to  lead  us  away  from  the  word; 
but  to  be  so  wise,  since  we  hear  this  warning  that 
these  false  miracles  must  occur,  as  not  to  believe  in 
any  mere  miracles. 

For  he  faithfully  and  earnestly  warned,  as  he 
was  speaking  of  these  wonderful  works.  Matt, 
xxiv.  25:  *' Behold,  I  have  told  you  before;"  as 
though  he  would  say:  Beware,  and  heed  my  warn- 
ing; otherwise  you  will  surely  be  misled.     For  you 


SERMON   ON   THE   MOUNT.  47I 

have  my  word,  so  that  you  know  what  is  the  will 
of  my  Father.  Contrast  these  two  together.  Here 
you  have  my  doctrine,  which  shows  you  how  you 
ought  to  live  and  act:  there  you  see  the  miracles 
that  stand  opposed  to  this  doctrine,  so  that  you  can 
decide  thus:  Since  I  see  there  such  excellent  signs, 
and  on  the  contrary  have  here  the  doctrine  and  the 
warning  besides,  I  will  first  see  to  it  what  the  mir- 
acles tend  to,  and  will  carefully  examine  whether 
they  really  serve  to  strengthen  my  faith  in  the 
word,  namely,  that  Christ  died  for  me,  that  I 
through  him  may  before  God  become  pious  and  be 
saved;  then,  that  I  may  pursue  my  calling  and 
faithfully  attend  to  the  same.  Thus  I  learn  the 
opposite  fact,  that  they  want  thereby  to  strengthen 
and  confirm  their  silly  notion,  and  teach  thus:  Run 
to  this  or  that  saint,  creep  into  a  hood,  etc.,  there 
so  many  miracles  and  wonders  daily  occur,  there  is 
such  a  holy  order,  etc.  That  means  led  away  from 
Christ,  from  my  church,  pulpit,  baptism  and  sacra- 
ment, that  I  should  adhere  to,  also  from  my  call- 
ing and  the  works  demanded  of  me. 

Therefore  I  will  not  hear  or  know  it,  even  though 
an  angel  should  come  from  heaven  and  awaken  the 
dead  before  my  eyes.  For  Christ  has  taught  and 
warned  me  thus:  Cling  to  my  word,  pulpit  and 
sacrament;  where  this  is,  there  you  will  find  me. 
Abide  there,  you  need  not  go  or  seek  any  farther; 
I  will  not  come  any  nearer  to  you  than  where  my 


472  LUTHER'S   COMMENTARY   ON   THE 

gospel,  baptism,  office  of  the  ministry  is,  through 
which  I  enter  your  heart  and  speak  with  you. 
Also,  that  he  says:  Be  thou  father  or  mother, 
prince,  master,  subject,  and  obedient,  etc.,  and 
abide  in  thy  calling,  there  thou  hearest  him  speak, 
and  present  in  person.  Why  do  you  then  still  run, 
as  a  senseless  man,  to  stock  and  stone,  where  no 
word  of  God  is  preached,  and  yet  through  the 
devil's  miracles  open  wide  your  eyes  as  though 
Christ  would  be  there  where  his  word  is  not! 

See,  thus  they  should  have  done  against  the 
papists,  who  come  crowding  with  their  custom,  fa- 
thers, councils,  and  so  many  wonders  and  miracles, 
by  which  they  want  to  have  their  matter  confirmed, 
and  should  have  answered  only  in  a  few  words: 
Well,  let  us  hold  the  two  in  contrast ;  there  I  have 
the  word  of  Christ,  of  that  I  am  sure,  and  it  is  most 
powerfully  confirmed,  through  all  the  world:  and 
you  show  me  on  the  other  hand  your  doctrine  and 
miracles,  that  lead  one  to  rosaries,  pilgrimages, 
worship  of  saints,  masses,  monkery  and  other  pecu- 
liar self-chosen  works.  There  is  nothing  about 
Christ,  nor  faith,  baptism,  sacrament,  obedience, 
and  good  works  which  I  am  to  do  in  my  calling 
towards  my  neighbor,  as  Christ  teaches  me;  but 
just  the  contrary.  Therefore  they  cannot  be  true 
miracles,  but  both  the  doctrine  and  the  miracles  are 
a  delusion  of  the  devil. 

Thus  we  could  readily  know  and  judge  all  false 


SERMON   ON   THE   MOUNT.  473 

miracles,  and  say:  Miracles  hither,  miracles  thither, 
I  do  not  care  for  them,  though  you  were  to  raise 
the  dead  before  my  eyes.  For  all  that  cau  be  de- 
ceptive: but  God's  word  does  not  deceive  me.  For 
the  devil  can  readily  befool  and  bewitch  the  people, 
so  that  he  holds  a  man  awhile  as  dead  and  then 
lets  him  come  to  himself  again,  as  if  he  were 
awaked  from  the  dead;  or  he  can  ruin  one's  eye  or 
other  member  and  then  restore  it  again,  so  that  one 
should  think  it  was  done  by  a  miracle.  Thus  God 
decrees  also  that  truly  rial  miracles  may  occur  as 
the  punishment  of  those  who  pay  no  regard  to  the 
truth,  as  St.  Paul  says,  and  as  a  warning  to  others. 
For  there  is  such  excessive  disregard  for  his  word 
and  such  ingratitude,  that  no  wrath  is  sufficient  to 
punish  it;  as  will  be  the  case  with  us  again,  if  the 
world  stands  long,  who  have  sinned  to  such  a  de- 
gree that  it  must  become  much  worse  with  all 
kinds  of  error  and  wonders. 

For  since  the  world  absolutely  will  despise  the 
word,  and  not  hear  it,  and  gape  after  something 
else:  he  will  send  it  enough  so  that  it  may  be  led 
astray  into  the  depth  of  all  error;  as  was  hitherto  the 
case,  when  in  all  churches,  monasteries,  schools, 
nothing  else  was  preached  and  taught,  all  books 
were  stuffed  full  of  these  lying  miracles,  and 
with  no  other  reason  than  that  these  miracles  had 
occurred;  as  if  it  had  not  been  sufficiently  pre- 
dicted that  this  should  happen,  and  the  people  be 


474  LUTHER'S   COMMENTARY   ON   THE 

deceived  thereby,  so  that  even  the  elect  should 
hardh'  be  saved  from  the  error;  and  those  are 
rightly  served  who  so  easily  let  themselves  be  mis- 
led and  will  not  heed  this  warning-.  For  he  gave 
the  word,  how  we  are  to  believe  and  live,  and  be- 
sides confirmed  it  with  miracles  enongh.  He  means 
to  let  that  be  enough,  and  stop  there,  and  do  noth- 
ing else;  but  they  want  to  get  up  a  different  new 
doctrine  and  better  callings  against  God's  word  and 
the  true  miracles. 

Therefore  Christ  no\v  gays  :  I  will  pay  no  regard 
to  it,  although  they  boast:  Lord,  have  we  not  in 
thy  name  done  many  wonderful  works;  but  will 
pronounce  this  sentence  upon  them:  I  never  knew 
you;  depart  from  me,  ye  workers  of  iniquity,  etc. 
How  so,  dear  Lord?  Are  not  the  signs  and  won- 
ders here,  so  that  we  cannot  deny  it?  Yes,,  (he  will 
say,)  why  then  have  you  neglected  my  word,  con- 
firmed by  my  miracles,  and  have  gotten  up  some- 
thing else  of  which  I  know  nothing,  and  have  con- 
trolled the  world  according  to  your  notion  and 
have  followed  that?  Because  then  you  have  de- 
spised my  word,  and  have  not  done  my  Father's 
will,  I  will  also  not  know  you  or  have  any  mercy. 
They  are  mistaken  about  this  now  upon  earth,  sup- 
posing that  they  shall  be  the  nearest  to  God;  but 
they  will  find  it  out  all  too  suddenly.  This  is  now 
the  right  meaning  of  this  text,  so  that  he  is  speak- 
ing of  false  miracles,  which  the  false  teachers  per- 


SERMON    ON   THE   MOUNT.  475 

form  to  establish  their  doctrine,  whom  he  will  not 
know,  neither  with  their  miracles  nor  prophesying, 
etc. 

But  in  regard  to  this  it  is  now  earnestly  asserted 
(and  I  do  not  know  if  this  is  the  proper  place  for 
the  discussion  of  it)  that  God  sometimes  allows  real 
miracles  to  be  performed  by  bad  people,  which  God 
does  through  them;  as  Caiaphas,  the  high  priest, 
prophesied,  John  xi,  50,  and  Balaam,  Num.  xxiv. 
17,  who  uttered  the  most  beautiful  announcement 
concerning  Christ,  as  Moses  himself  says,  that 
the  Holy  Ghost  entered  into  him,  and  he  had  to 
prophesy  against  his  will,  as  also  Caiaphas;  and  it 
cannot  be  denied  that  also  Judas,  as  an  apostle  of 
Christ,  did  many  miracles,  as  well  as  the  other 
apostles  and  disciples.  What  shall  we  say  to  this? 
St.  John  himself  answers,  when  he  says  concerning 
Caiaphas:  Because  he  was  high-priest  that  year  he 
prophesied.  For  this  can  easily  happen,  that  such 
a  person,  being  in  public  office,  or  a  ruling  person, 
prophesies  or  works  miracles  and  does  a  great  deal 
of  good,  bringing  many  people  to  God;  and  yet  the 
person  himself  may  not  be  pious,  and  be  going  to 
the  devil.  Thus,  a  preacher  is  in  a  public  calling 
and  an  official  person,  and  if  we  look  at  it  aright, 
such  a  person  performs  the  very  greatest  work, 
miracle  and  wonder  that  happens  on  earth.  For 
through  his  office,  word  and  sacrament  that  he 
applies  to  you  he  brings  you  to  faith,  saves  you 


476  LUTHER'S  COMMENTARY  ON   THE 

from  the  devil's  power  and  from  eternal  death,  and 
leads  you  to  heaven  and  eternal  life;  which  is  far 
above  all  external  signs  and  wonders,  and  yet  he 
may  still  be  himself  an  unbelieving,  bad  man. 

Therefore  in  this  matter  we  must  always  look  to 
the  word  of  God,  and  judge  according  to  that,  not 
according  to  the  person.  Now  you  have  heard 
above  concerning  those  miracles  that  are  per- 
formed in  order  to  confirm  something  else  than 
God's  word,  of  which  there  is  nothing  in  the  Scrip- 
tures. But  here  are  those  miracles  that  relate  to 
something  that  God  has  spoken  and  confirmed. 
Thus,  the  prophecy  of  the  high-priest  Caiaphas 
announced  that  Christ  with  his  death  should  re- 
deem the  world,  etc.  This  was  a  true,  precious 
prophecy,  although  his  motive  was  poisonous  and 
evil.  Thus  also  the  prophet  Balaam,  although  he 
was  a  villain,  yet  he  predicts  truly,  as  a  prophet, 
concerning  God's  people  and  Christ,  and  God 
speaks  through  him.  If  now  a  preacher  properly 
administers  his  office,  and  in  virtue  of  it  performs 
miracles,  we  should  hear  him.  But  if  he  wanted 
to  get  off  the  track  and  go  another  way,  to  start 
something  else,  aside  from  his  office,  he  would  no 
longer  be  a  true  but  a  false  prophet.  Thus,  also, 
if  the  apostle  Judas  preached  and  performed  mir- 
acles, who  belonged  to  the  devil,  as  Christ  says, 
it  was  done  by  virtue  of  the  apostolic  office,  to 
establish  Christ,  so  that  thereby  the  people  might 
believe  on  him. 


SERMON   ON   THE   MOUNT.  477 

In  accordance  with  this,  judge  concerning  all  who 
hold  an  office  in  Christendom.  For  they  are  not 
all  Christians,  or  pious  people,  who  are  in  office 
and  preach.  God  does  not  ask  about  that;  but  let 
the  person  be  as  it  may,  the  office  is  still  right  and 
good,  and  does  not  belong  to  man,  but  to  God  him- 
self. Thus,  Caiaphas  prophesies  not  as  Caiaphas, 
a  murderer  and  bad  fellow,  but  as  a  high-priest. 
So,  the  pastor  or  preacher  baptizes  and  brings  to 
eternal  life,  not  as  J\Ir.  John  Pommer,  but  as  a 
pastor.  For  to  honor  and  confirm  the  office  God 
causes  this  to  be  done.  Since  now  Judas  is  in  the 
right  public  office,  which  Christ  has  appointed, 
therefore  the  office  is  honored  in  him,  not  the 
person. 

For  this  is  also  the  case  in  worldly  affairs,  as 
Solomon  says  in  Prov.  xvi.  10:  Divinatio  in  labiis 
regis^  a  divine  sentence  is  in  the  lips  of  the  king; 
that  is,  everything  that  the  authorities  order,  is 
right,  and  God- confirms  it.  Therefore  if  they  con- 
demn criminals  and  punish  them  officially,  that  is 
God's  judgment,  which  he  utters  in  heaven  above 
and  will  have  executed,  although  it  otherwise,  aside 
from  the  office,  is  forbidden.  Thus  the  Scriptures 
make  all  who  are  in  the  sacred'  office  prophets  or 
predictors,  although  personally  they  are  often  vil- 
lains and  tyrants;  as  Solomon  again  says,  viii.  15: 
"By  me  kings  reign;"  that  is,  their  law  and  sen- 
tence is  my  law  and  sentence,  and  all  that  they  do 


478  LUTHER'S   COMMENTARY  ON   THE 

officially,  if  they  rightly  rule;  and  yet  nevertheless 
for  the  most  part  in  the  world  there  are  great 
scoundrels  among  them,  that  boldly  make  a  bad 
use  of  their  position  and  power;  yet,  if  they  remain 
in  their  office,  and  do  what  right  demands,  it  is  all 
God's  business.  It  is  just  the  same,  to  use  an 
humble  comparison,  as  when  a  prince  or  lord  gives 
orders  to  a  servant,  or  sends  forth  his  ambassadors, 
that  one  hears  and  honors  them,  although  they  are 
bad  fellows:  not  for  their  own  sake,  but  for  the 
sake  of  their  lord,  whose  office  and  command  they 
bring  with  them,  etc. 

Since  now  God  does  this  in  secular  affairs,  much 
more  will  he  insist  upon  it  in  spiritual  affairs,  so 
that  his  office  and  service  shall  be  efficient  and 
effective.  Therefore,  as  was  said,  it  is  a  purely 
miraculous  event,  if  a  pastor  preaches  or  baptizes, 
in  so  far  as  he  properly  administers  the  gospel  and 
baptism,  whether  he  be  pious  or  wicked;  and  if  he 
himself,  as  not  being  a  Christian,  does  not  have 
the  treasure,  yet  he  receives  it  who  accepts  the 
word  and  believes.  If  now  these  miracles  and 
wonders  are  effected  through  the  ministerial  office, 
so  that  thereby  souls  are  redeemed  from  sin,  death 
and  the  devil;  how  much  more  can  it  be  done  with 
small,  external  miracles,  in  corporeal  matters,  that 
do  not  affect  the  soul? 

Therefore  we  must  here  also  carefully  distin- 
guish the  two  things,  office  and  person,  so  that  we 


SERMON   OM   THE   MOUNT.  479 

do  not  reject  the  office  for  the  sake  of  the  person; 
as  commonly  happens,  if  one  be  pious,  there  are 
twenty  of  them  wicked:  but  we  must  inquire  care- 
fully whether  the  office  and  the  miracle  tend  and 
serve  to  praise  and  confirm  the  doctrine,  so  that 
one  may  believe  on  Christ,  and  whether  they  har- 
monize with  what  he  has  spoken,  commanded  and 
established.  If  yon  see  that,  then  say:  This  ser- 
mon is  right,  though  the  person  may  be  of  no 
account.  The  miracle  I  will  accept,  but  as  to  the 
person  I  will  not  ask,  etc.  If  that  be  not  the  case, 
thou  must  not  accept  or  believe  it,  the  miracle 
may  be  ever  so  great,  and  the  person  ever  so  holy 
and  excellent.  Bnt  here  are  also  many  bishops, 
preachers,  and  those  in  other  offices,  who  suppose 
that  God  must  regard  their  persons,  and  they  are 
thereby  misled,  as  I  said  above.  Therefore  it  will 
be  of  no  avail  for  them  to  boast  at  the  last  day 
and  say:  Lord,  we  have  surely  in  thy  name  done 
wonderful  works.  For  God  did  not  bestow  this 
upon  them  for  the  sake  of  their  person,  but  of  their 
office,  and  he  did  the  works  not  for  their  sake  per- 
sonally, but  in  view  of  their  office,  to  confirm  it. 
This  is  now  said  concerning  public  officials,  by 
whom  signs  and  wonders  are  performed,  some  of 
whom  are  pious,  and  some  wicked,  which  neither 
detracts  from  the  office  nor  adds  to  it. 

But  what  do  you  say  about  those  who  perform 
miracles  and  prophesy  and  are  yet  not  in  office?  as 


480         luthhr's  commentary  on  the 

we  read  in  Luke  ix.  of  some  who  performed  mir- 
acles and  yet  were  not  Christ's  disciples,  so  that 
the  apostles  told  Christ  of  it  and  said:  Master,  we 
saw  one  who  drove  out  devils  in  thy  name,  and  we 
rebuked  him;  for  he  did  not  follow  thee.  But  he 
answered:  Do  not  hinder  him;  for  he  who  is  not 
against  us  is  for  us,  etc.  Now  that  was  a  single 
person  to  whom  the  office  had  not  been  entrusted 
by  Christ,  and  yet  he  says  they  should  not  hin- 
der him,  and  he  adds  the  reason,  Mark  ix.  39: 
There  is  no  man  which  shall  do  a  miracle  in  my 
name  that  can  lightly  speak  evil  of  me.  Answer: 
That  is  true,  as  I  have  said,  that  God  does  not 
allow  miracles  to  be  done  by  bad  men,  unless  they 
are  in  public  oflfice;  because  God  does  not  give 
miracles  on  account  of  their  person,  but  of  their 
office.  But  if  real  miracles  are  done  by  a  single 
person,  that  person  must  certainly  be  pious,  as 
some  are,  who  have  special  revelations,  through 
dreams,  visions,  etc. ;  but  these  miracles  must  have 
the  tendency  to  praise  and  further  Christ  and  the 
gospel. 

Thus  you  have  two  kinds  of  miracles  that  are 
good  and  honest,  first,  those  which  are  done  by 
pious  persons  who  are  Christians;  then  also  those 
done  by  wicked  persons,  who  yet  are  in  office  and 
teach  correctly;  but  that  we  are  always  to  judge 
according  to  this  sure  test,  which  is  to  be  applied 
to  all  kinds  of  persons,  whether  pious  or  impious, 


SERMON    ON    THE    MOUNT.  481 

in  office  or  out  of  office,  whether  the  miracles  have 
the  tendency  to  praise  Christ  and  to  strengthen 
your  faith.  But  if  )'ou  discover  that  they  are 
pointing  you  in  a  different  direction,  as  to  go  upon 
pilgrimages,  pray  to  saints,  deliver  souls  from  pur- 
gatory, and  in  short,  to  rely  upon  your  works  and 
establish  a  righteousness  of  your  own;  then  say: 
If  you  would  perform  all  miracles  for  me,  so  that  I 
could  see  and  make  sure  of  them,  I  would  still  not 
believe  you;  for  Christ  has  sufficiently  warned  me 
against  that. 

This  rule  God  himself  stated  through  Moses  in 
Dent,  xiii.'  1-3:  "If  there  arise  among  you  a 
prophet,  or  a  dreamer  of  dreams,  and  giveth  thee  a 
sign  or  a  wonder,  and  the  sign  or  the  wonder  come 
to  pass  whereof  he  spake  unto  thee,  saying:  Let 
us  go  after  other  gods  which  thou  hast  not  known, 
and  let  us  serve  them ;  thou  shalt  not  hearken  unto 
the  words  of  that  prophet,  or  that  dreamer  of 
dreams,  etc."  There  he  stated  also  the  caiLsam 
/inalem.  bv  which  one  can  recog-nize  them  and 
proceed  aright.  If  they  try  to  persuade  you  to 
establish  a  different  divine  worship,  that  is,  not  to 
adhere  to  the  one,  pure  doctrine,  but  to  begin 
something  else  alongside  of  it,  then  we  are  not  to 
believe,  although  it  snows  miracles.  And  he  ex- 
plains it  further,  and  says:  For  the  I^ord  your 
God  proveth  you  to  know  whether  you  love  the 
Lord  your  God  with  all  your  heart  and  with  all 
31 


482  LUTHER'S   COMMENTARY   ON   THE 

your  soul.  As  though  he  were  to  say:  He  wants 
to  test  you,  how  firmly  you  hold  to  Ihe  doctrine 
that  has  already  been  established  and  is  in  vogue. 

In  short,  our  orders  are  to  accept  no  wonders  or 
miracles,  however  great  and  numerous  they  may 
be,  that  are  opposed  to  the  well-established  doc- 
trine. For  we  have  the  command  of  God,  who 
has  given  it  from  heaven:  Hear  ye  him,  Christ 
alone  ye  are  to  hear.  Besides  we  have  also  this 
warning,  that  false  prophets  shall  come,  and  per- 
form great  miracles,  but  all  of  them  lead  the  wrong 
way,  from  Christ  to  something  else.  Therefore 
there  is  no  other  way  to  avoid  this  than  to  be  well- 
grounded  in  the  doctrine  and  keep  it  constantly  in 
view;  thus  we  can  properly  judge  everything  ac- 
cording to  that,  whether  it  is  taught  by  the  gospel 
or  your  faith,  which  you  repeat  every  day,  which 
declares:  I  believe  on  Christ  alone,  who  died  for 
me,  etc. ,  or  whatever  else  it  is. 

Now,  we  have  been  warned  enough,  whoever  is 
willinof  to  heed  it.  But  it  avails  nevertheless  little 
with  the  great  mass,  as  it  availed  but  little  hereto- 
fore; and  I  verily  believe  that  if  some  one  would 
arise  here  to-day  and  perform  only  one  miracle, 
great  crowds  would  fall  in  with  it.  For  that  is  the 
way  of  the  senseless  crowd,  when  one  puts  forth 
something  new  before  it  and  makes  it  stare,  that  it 
drops  everything,  word  and  doctrine,  and  gapes 
after  that,   although    one  should  yell    himself  to 


SERMON    OX    THE    MOUNT.  483 

death  against  it:  as  it  has  allowed  itself  heretofore 
to  be  fooled  and  led  by  the  nose  with  coarse,  palp- 
able lies  and  unblushing  fraud,  whenever  a  villain 
has  turned  up  and  lied  about  a  new^  relic,  new  pil- 
grimages, etc.,  and  it  has  run  after  these  things 
like  crazy.  This  conies  of  the  shameful  overcuri- 
ousness  and  surfeit  of  our  flesh  and  blood,  along 
with  the  very  devil  himself,  so  that  always  the 
signs  and  wonders,  especially  those  that  are  false, 
prove  more  attractive  than  even  the  genuine.  For, 
that  Christ  and  his  apostles  and  others  have  per- 
formed miracles,  that  one  does  not  see  and  regard; 
but  that  any  one  drives  out  a  devil,  that  beats  all. 
Well,  he  who  will  not  take  warning,  and  wants  to 
be  deceived,  dare  not  lay  the  blame  upon  us. 

V.  24-27.  Therefore  whosoever  heareth  these  sayings  of  mine, 
a^iddoeth  them,  I  will  liken  hiinunto  a  wise  niati,  which  built  his 
house  upon  a  rock;  and  the  rain  descended,  and  the  floods  came; 
and  the  winds  blew,  and  beat  upon  that  house;  and  it  fell  not, 
for  it  was  founded  upon  a  rock.  And  every  one  that  heareth 
these  sayings  of  mine,  and  doeth  them  not,  shall  be  likened  unto 
a  foolish  man,  which  built  his  house  upon  the  sand:  and  the 
raifi  descended,  and  the  floods  came,  and  the  winds  blew,  and 
beat  tcpon  that  house;  and  it  fell:  and  great  teas  the  fall  of  it. 

That  is  the  conclusion  and  the  end  of  it,  upon 
which  it  all  depends:  He  who  not  only  hears  this 
sermon  with  his  ears,  but  who  does  it,  he  is  a  wise 
man.  For  the  doctrine  is  indeed  good  and  excel- 
lent, but  it  is  not  preached  in  order  to  be  heard, 
but  that  it  be  applied  to  practical  life;  and  especi- 


484  LUTHER'S   COMMENTARY   ON    THE 

ally  because  we  are  always  exposed  to  danger  from 
false  prophets  and  wonder-workers,  so  that  we  may 
reflect,  and  accept  this  doctrine  and  warning;,  since 
we  hear  and  have  it,  both  teachers  and  scholars. 
For  if  one  wants  to  postpone  it  till  the  hour  comes 
when  death  and  the  devil  come  storming-  in  upon 
us,  with  his  rain-storms  and  tempests,  then  it  has 
been  put  off  too  long.  Therefore  we  are  not  bidden 
only  to  hear  and  become  able,  but  to  do  and  strug- 
gle. 

Those  also  hear  it  who  say:  Lord,  Lord,  as 
heretofore  the  pope,  bishops,  and  kings  and  all  the 
world  have  heard,  and  the  mass-priests  and  monks 
have  daily  read,  sung,  and  intoned:  but  none  has 
done  it  or  preached  it;  but  they  have  clung  to 
their  false  worship  and  false  miracles,  and  have 
encouraged  others  to  do  the  same.  Therefore, 
although  they  have  heard  much,  and  have  also 
performed  miracles,  yet  they  have  not  done  the 
will  of  God.  For  they  do  not  continue  in  the  doc- 
trine of  Christ  and  real  good  works,  but  they  fall 
back  upon  their  own  works,  done  without  faith 
and  love,  so  that  among  all  the  monks  and  priests 
not  a  single  genuine  work  is  to  be  found.  For 
they  do  none  of  them  to  serve  or  help  their  neigh- 
bor, b::t  seek  only  their  own  thereby,  and  thus  are 
entirely  without  faith,  love  and  patience.  There- 
fore among  them  nothing  at  all  is  done,  as  Christ 
says,  although  they  hear  the  true  doctrine;  for  it 


SERMON   ON   THE   MOUNT.  485 

takes  no  hold  upon  them,  for  their  hearts  are 
nothing  but  mere  sand. 

But  they  nevertheless  (as  was  said)  have  much 
to  do  and  to  teach,  even  more  than  the  true 
preachers  and  Christians;  by  this  too  they  lead  the 
people  astray.  For  a  hermit  or  a  Carthusian  seems 
to  be  doing  much  more,  with  his  strict  spiritual 
living  and  doing,  than  St.  Paul  or  any  true  preacher 
or  Christian.  For  the  external  masks  of  special 
works  and  divine  worship  make  people  stare  so 
that  an  ordinary  Christian  life  makes  no  show  in 
comparison.  Therefore'  they  are  not  lacking  in 
doing,  teaching  and  believing.  But  here  is  the 
difference  (says  Christ,)  that  they  hear  my  teaching 
indeed,  but  they  will  do  nothing  except  what  they 
have  themselves  invented;  on  that  track  I  cannot 
keep  them,  so  that  they  would  do  what  I  teach 
them.  If  we  Christians  were  as  diligent  in  our 
works  as  they  are  in  theirs,  we  should  be  alto- 
gether saints.  But  neither  side  amounts  to  any- 
thing. We  are  lazy  and  idle;  they  do  quite  too 
much,  but  of  real  works  they  do  none  at  all.  Thus 
we  still  have  the  advantage  (thank  God!)  that  we 
have  begun  a  little  to  believe  and  love,  and  are 
upon  the  right  track,  however  slowly  we  move. 

He  closes  this  now  with  a  beautiful  comparison, 
how  it  will  finally  be  with  both  of  these:  He  who 
hears  and  practices  my  teaching  is  an  excellent, 
prudent   builder,    who   does    not   build    upon    the 


486         luthkr's  commentary  on  the 

sand,  but  seeks  first  a  strong  rock  as  a  foundation. 
If  he  has  this,  he  builds  upon  it,  so  that  it  may 
stand  firm  and  endure.  When  then  storms  and 
showers  come,  around  and  above,  and  waters  un- 
derneath (the  wind  meanwhile  howling)  seek  to 
soften  the  earth  and  overturn  the  building,  it 
stands  against  these  immovable,  as  if  to  defy  them 
all.  But  he  who  places  his  building  upon  sand 
will  find  that  it  stands  only  till  the  waters  wash  it 
away  and  the  wind  overturns  it,  so  that  it  lies 
upon  a  heap  or  falls  to  pieces  of  itself. 

With  this  comparison  he  nieans  to  warn  us  faith- 
fully, so  that  we  take  good  care  to  hold  firmly  to 
his  doctrine  and  not  let  Christ  be  taken  out  of  our 
heart  as  our  only  sure  foundation  and  corner- 
stone of  our  salvation,  as  St.  Paul  and  St.  Peter 
(from  Isaiah  xxviii.)  call  him.  If  we  stand  founded 
and  built  upon  that,  we  will  surely  abide  unmoved, 
and  can  let  the  world  and  the  devil,  with  all  false 
teachers  and  captious  sp)irits  pour  down  upon  us 
hail  and  slags,  and  beset  and  assail  us  with  all 
sorts  of  danger  and  trouble. 

This  confidence  and  security  those  miserable, 
foolish  people  cannot  have.  For  they  are  not  stand- 
ing upon  the  rock,  that  is,  upon  the  doctrine  con- 
cerning Christ,  but  upon  the  drifting  sand  of  their 
own  imaginings  and  dreams.  Therefore,  when 
trouble  comes,  so  that  they  have  to  struggle  with 
the  devil  and  death,  they  feel  how  they  have  rested 


SERMON   ON   THE   MOUNT.  487 

their  confidence  upon  loose  sand,  and  their  callings 
and  works  cannot  endure;  as  I  have  myself  seen  and 
known  many  of  these  poor  people,  especially  in 
monasteries,  who  have  deeply  felt  this,  so  that  at 
last  they  became  crazy  through  fright  and  tim- 
idity of  conscience,  and  some  continued  in  perpet- 
ual despair!  The  reason  was,  that  they  had  built 
upon  their  own  doing,  devotion  and  good  inten- 
tions, and  knew  nothing  about  Christ.  That  was 
just  the  kind  of  a  structure  for  the  devil,  that 
he  could  joyfully  overturn  and  throw  all  into  a 
heap. 

St.  Bernard  himself  had  also  to  feel  and  ac- 
knowledge this,  who  had  nevertheless  led  a  very 
strict  life,  with  praying,  fasting,  bodily  tnortifica- 
tion,  etc.,  so  that  he  was  deficient  in  no  respect, 
and  served  as  an  example  for  all  others,  so  that  I 
know  of  no  one  among  the  monks  who  wrote  or 
lived  better  than  he.  Yet,  when  he  came  to  die, 
he  had  himself  to  pronounce  this  judgment  upon 
his  entire  holy  life:  O,  I  lived  a  damnable 
life,  and  spent  my  life  shamefully!  Ah,  how  so, 
dear  St.  Bernard?  You  were  surely  a  pious  monk 
all  your  life.  Is  then  chastity,  obedience,  your 
preaching,  fasting,  praying,  not  an  admirable 
thing?  No  (says  he,)  it  is  all  lost  and  belongs  to 
the  devil.  There  comes  the  wind  and  rain,  and 
throws  foundation,  basis  and  building  all  into  a 
heap,  so  that  he  would  have  had  to  be  eternally 


488  LUTHER'S   COMMENTARY' ON'    THE 

damned,  by  his  own  judgment,  if  he  had  not 
turned  about,  and,  made  wiser  by  his  loss,  deserted 
monkery,  seized  upon  another  foundation  and 
ching  to  Christ,  and  been  kept  in  the  faith  that 
the  children  use  in  their  prayers,  when  he  said: 
"Although  lam  not  worthy  of  eternal  life,  nor  can 
attain  it  by  my  own  merit,  yet  my  Lord  Christ  has 
a  double  right  to  it,  once  as  Lord  and  heir  to  it, 
inherited  from  eternity;  secondly,  attained  through 
his  suffering  and  death.  The  first  he  retains  for 
himself;  the  other  he  bestows  upon  me,"  etc. 

Thus  all  the  monks  and  priests,  and  all  that 
claimed  to  be  holy,  that  were  ever  saved,  had  to 
creep  out  of  their  hoods  and  all  their  works,  and 
cling  to  Christ;  although  it  went  very  hard  with 
them.  For  it  is  very  difficult  for  a  man  who  has 
spent  his  whole  life  in  this  self-made  holiness,  and 
has  depended  upon  it,  to  tear  himself  loose  from  it 
i-n  an  hour  and  cast  himself  upon  Christ.  There- 
fore he  warns  and  exhorts  us  to  lay  hold  of  and 
practice  his  teaching  whilst  we  have  the  time, 
before  the  last  agonies  overtake  us.  Thus  our 
dear  Lord  has  now  completed  this  beautiful  ser- 
mon. Now  the  evangelist  states  in  conclusion 
how  the  whole  world  had  to  testify  that  this  was  a 
very  different  style  of  preaching  from  any  they  had 
heard  before,  and  to  which  they  had  been  accus- 
tomed. 


SERMON    ON    THE    MOUNT.  489 

V.  28-29.  And  it  came  to  pass,  when  Jesus  had  ended  these 
sayings,  the  people  were  astonished  at  his  doctrine:  for  he  taught 
them  as  one  having  authority,  and  not  as  the  scribes. 

Thereby  the  evangelist  shows  what  kind  of 
preacliers  and  teachers  the  scribes  had  been, 
namely,  that  [their  teaching]  had  been  a  mere 
cold,  vain,  idle  babbling;  that  they  had  not  urged  or 
insisted  upon  God's  commands  with  earnestness 
or  energy;  just  as  our  rag-washers  have  hitherto 
upon  the  pulpit  been  drivelling  about  nothing 
else  than  purgatory,  indulgences,  hoods,  rosaries, 
lighting  of  candles.  But  he  took  hold  quite  dif- 
ferently, showed  what  they  had  never  heard  be- 
fore, the  true  doctrine  and  life,  and  rebuked  vices 
in  such  a  way  that  they  all  felt  that  the  man  taught 
with  authority,  and  everything  had  life  and  a  voice, 
as  if  it  had  hands  and  feet,  and  they  had  to  say 
that  this  was  preaching  with  authority,  whilst 
that  of  the  others  was  vain,  empty,  yes  a  mere 
dead  wish-wash.  Therefore  our  papists  now  act 
shrewdly  in  that  they  are  ashamed  of  their  filthy 
rags,  and  keep  silence  [in  regard  to  those  other 
topics]  and  begin  also  to  preach  a  little,  after  us 
and  our  books,  about  faith  and  good  works  ; 
although  they  still  twist  and  butcher  it,  as  not 
being  really  in  earnest  about  preaching  right,  or 
having  grace  to  be  able  to  understand  it. 

There  remains  yet  at  the  end  one  question  to  be 
treated  of,  because  we  heard  in  this  sermon  that 


490  LUTHER'S   COMMENTARY   ON   THE 

Christ  insisted  so  strenuously  upon  works,  when 
he  says:  The  poor  shall  inherit  the  kingdom  of 
heaven;  the  merciful  shall  obtain  mercy;  also, 
those  shall  be  rewarded  in  heaven  who  suffer  per- 
secution for  his  sake;  and  what  is  said  about  this 
at  the  end  of  the  fifth  chapter:  If  you  love  those 
who  love  you,  what  kind  ©f  reward  shall  you  have? 
and  in  the  sixth  chapter  concerning  alms,  fasting 
and  praying:  Thy  Father  which  seeth  in  secret, 
shall  reward  you  openl)-,  etc, ;  from  which  sayings 
the  senseless,  false  preachers  conclude  that  we  get 
to  heaven  and  are  saved  by  our  own  working  and 
doing,  and  thereupon  they  build  upon  this  their 
endowments,  monasteries,  pilgrimages,  masses, 
etc. 

Although,  however,  this  question  is  somewhat 
sharp,  and  belongs  rather  to  the  university,  among 
the  learned,  than  to  the  pulpit,  before  ordinary, 
simple-minded  people;  }-et,  as  it  occurs  so  often  in 
our  text,  we  must  not  overlook  it  altogether,  but 
must  have  something  to  say  about  it.  For  it  is 
very  necessary  that  every  one  should  have  some 
idea  of  the  difference  between  grace  and  merit. 
For  the  two  do  not  accord  with  one  another.  If 
one  is  preaching  grace,  he  surely  cannot  be  preach- 
ing merit;  and  what  is  grace  cannot  be  merit,  else 
grace  would  not  be  grace,  says  St.  Paul  in  Rom. 
xi.  6.  There  is  no  doubt  about  that.  Therefore, 
he  who  confounds  these  two  confuses  the  people  and 
misleads  both  himself  and  those  who  hear  him. 


SERMON    ON   THE    MOUNT.  49I 

Well,  we  will  ignore  for  the  present  the  sharp 
answer,  and  discuss  this  question  in  the  plainest 
way  that  we  can;  and  in  the  first  place  we  must 
distinctly  remember  this,  that  there  is  a  great  dif- 
ference between  faith,  or  essential  Christianity, 
and  its  fruits,  as  I  have  often  said.  For,  according 
to  the  Christian  name  and  nature  one  is  not  dif- 
ferent from  another;  all  have  at  once  the  same 
treasure  and  the  same  kind  of  possessions.  For 
St.  Peter  has  no  different  or  better  baptism  than. 
St.  Paul,  and  a  child  born  yesterday  no  inferior 
baptism  to  that  of  John  the  Baptist  or  St.  Peter 
and  all  the  apostles;  thus  they  have  also  no  other, 
better  Christ  than  the  least  Christian. 

If  we  now  look  at  this,  there  avails  no  merit,  or 
difference.  For  the  least  Christian  receives  just  as 
well  the  same  body  and  blood  of  Christ  in  the 
sacrament,  and  when  he  hears  the  gospel  he  hears 
the  \'ery  same  word  of  God  that  Peter  and  Paul 
heard  and  preached.  Also,  no  saint  can  pray 
another  or  better  pater  nosier^  or  pronounce  and 
confess  a  creed  and  ten  commandments  different 
from  those  prayed  daily  by  me  and  every  child. 
That  is  now  so  plain  that  every  one  can  easily  un- 
derstand it;  so  that  in  what  entitles  us  to  be  called 
Christians  there  is  no  inequality  or  preference  of 
persons,  but  one  is  just  like  the  other,  man,  woman, 
young,  old,  learned,  unlearned,  noble,  ignoble, 
prince,    peasant,    master   and    servant,    great   and 


492         lutiiicr's  commentary  on  the 

small  saint,  as  there  is  only  one  kind  of  Christ  and 
creed:  just  as  the  sun  in  the  heavens  is  of  one 
kind  towards  everybody,  shines  upon  a  peasant  as 
well  as  upon  a  king-;  upon  a  blind  man  as  well  as 
upon  one  who  sees  well;  upon  the  sow  upon  the 
street  as  upon  the  most  beautiful  woman  upon 
earth,  and  shines  as  readily  upon  a  thorn  as  upon 
a  rose,  upon  filth  as  upon  purple,  and  it  is  the 
very  same  sun  that  shines  upon  the  poorest  beggar 
as  upon  the  greatest  king  or  emperor. 

But  thereafter,  if  we  begin  to  consider  external 
matters  and  what  we  are  doing,  as  that  I,  who  am 
a  Christian  and  baptized,  am  in  addition  to  this 
also  a  preacher,  whilst  I  could  be  a  Christian  with- 
out that;  then  the  ineqiiality  begins  and  it  extends 
to  the  various  distinctions  among  Christians;  not 
as  Christians,  or  as  to  the  nature  of  Christianity, 
but  as  to  its  fruits.  Thus  I  am  a  preacher,  that  is, 
such  a  Christian  who  is  to  present  the  word  to  the 
people,  to  comfort  the  distressed,  to  instruct  the 
erring  and  ignorant,  etc.  And  this  one  is  the  head 
of  a  family  or  a  mechanic,  who  is  to  rule  his  house, 
attend  to  his  business,  provide  for  his  wife  and 
children.  There  is  a  man,  different  from  you  and 
me;  yet  I  must  say:  He  is  just  as  much  a  Chris- 
tian, and  gets  as  much  from  baptism,  the  grace  of 
God  and  eternal  life,  as  I  and  all  the  others,  and  is 
no  less  in  Christ  than  I;  and  there  is  here  no  dif- 
ference  between    women   or    men,    etc.      Yet    the 


SERMOX    OX    THE    MOUXT.  493 

woman's  work  is  different  from  that  of  the  man, 
that  of  a  servant  from  that  of  his  master,  that  of  a 
preacher  from  that  of  a  civilian;  likewise,  a  child 
compared  with  its  father,  a  scholar  or  disciple  with 
the  teacher,  each  of  them  liaving  his  own  work 
or  fruits;  and  thus  everywhere  ther^  is  a  differ- 
ence in  external  circumstances,  whilst  yet  all 
are  at  the  same  time  Christians  and  one  accord- 
ing to  the  inner  life.  For  there  is  no  more  than 
one  Christianity  and  only  one  natural  condition  of 
all  men.  That  we  see  too  in  the  heavens  (says  St. 
Paul,  I  Cor.  XV.  41,)  that  there  are  so  many  kinds 
of  stars,  and  differing  from  one  another,  one  great, 
the  other  small,  one  shining  clearly,  the  other 
dimly,  and  yet  there  is  but  one  sun  in  our  heavens. 
In  this  respect  they  are  all  alike,  that  all  stand  in 
one  heavens  and  have  one  kind  of  sun;  and  yet 
they  are  unlike  as  to  size  and  brightness.  Thus  it 
is  also  upon  earth  (says  St.  Paul,  further,)  not  all 
flesh  is  the  same  flesh,  but  there  is  one  flesh  of 
man,  another  of  beasts,  another  of  birds.  In  the 
fact  that  they  are  flesh  they  are  all  alike,  and  one 
has  his  members,  head,  heart,  stomach,  etc.,  just 
as  well  as  the  others;  yet  there  is  a  great  difference 
between  men,  beasts,  birds  and  fishes. 

If  now  you  wish  to  speak  about  a  Christian,  or 
to  depict  him,  you  must  paint  him  so  that  he  is  in 
no  wise  different  from  others,  and  one  must  be  in 
all  respects  as  the  others.     For  you  must  not  de- 


494  LUTHER'S  COMMENTARY  ON  THE 

scribe  him  as  a  man  or  woman,  a  preacher  or  hay- 
man,  prince  or  beggar,  mechanic  or  Carthnsian 
monk.  For  these  distinctions  have  nothing  to  do 
with  him;  bnt  so  far  as  his  essential  character  is 
concerned,  he  is  jnst  as  good  and  holy  as  Peter  and 
Paul,  and  no  one  is  any  more  and  better  than  he. 
For  if  St.  Peter  were  better  than  I,  as  to  the  true 
essentials  of  Christianity,  he  would  have  to  have 
a  better  Christ,  gospel  and  baptism  than  I.  But 
because  the  great  treasure  that  we  have  is  alto- 
gether one  and  the  same,  we  must  in  this  respect  be 
all  alike  and  no  one  must  be  raised  above  the  other. 
It  may  well  be  that  one  does  more  and  greater 
things  than  another,  as,  that  St.  Peter  raised  per- 
sons from  the  dead.  But  thereby,  that  he  does 
miracles  which  I  do  not,  he  is  indeed  a  greater, 
brighter  star  than  I  in  the  heavens,  but  not  a 
different  kind  of  star,  and  he  has  no  other  heavens. 
St.  Pavil  did  and  labored  more  than  all  the  other 
apostles;  but  he  did  not  for  this  reason  have  a  bet- 
ter apostolic  office,  nor  did  he  preach  a  different 
and  better  Christ. 

This  is  what  we  now  say  about  merit.  If  we  are 
speaking  about  that  which  concerns  the  essence  of 
Christianity  [or  the  Christian  life]  according  to 
which  we  are  all  equal,  how  we  become  pious  be- 
fore God,  and  attain  forgiveness  of  sins  and  eternal 
life,  here  all  our  merit  is  totally  excluded,  and  we 
must  neither  hear  nor  know  anything  about  it 


SERMON   ON   THE    MOUNT.  495 

For  you  have  not  at  all  deserved  the  g-ospel,  or 
Christ,  or  baptism,  but  it  is  a  pure  grant,  freely 
given;  so  that  our  sins  are  gratuitously  forgiven, 
we  become  God's  children  and  are  assigned  to 
heaven  without  our  doing  anything  towards  it. 

And  here  we  contend  against  the  abomination 
of  the  sophists  who  so  greatly  exalt  our  works, 
that  we  thereby  secure  a  gracious  God,  and  merit 
heaven.  Yes,  they  venture  shamelessly  to  say 
that  a  man  even  in  mortal  sins  can  do  so  much  of 
his  own  accord,  and  perform  such  acts  of  devotion 
or  accomplish  such  good  works  that  he  may  thereby 
allay  and  propitiate  the  wrath  of  God.  That  means 
hurling  the  roof  to  the  ground,  quite  upsetting  the 
foundation,  building  salvation  upon  nothing  but 
water,  driving  Christ  entirely  from  his  throne  and 
setting  up  our  works  instead.  For  it  must  follow 
from  that,  that  we  have  no  need  at  all  of  baptism, 
of  Christ,  or  gospel,  or  faith,  because  even  when 
in  mortal  sin  I  find  so  much  virtue  and  power  in 
me  that  I  can  extricate  myself  by  my  own  works 
and  merit  forgiveness  of  the  same  and  eternal  life. 
From  this  you  see  that  God  is  slandered  and  blas- 
phemed by  all  that  they  drivel  about  merit,  on  the 
subject  about  which  we  are  now  disputing,  how 
and  whereby  we  are  to  attain  to  the  grace  of  God 
and  eternal  life.  Yet  they  are  not  satisfied  with 
teaching  this  shameful  blasphemy  of  God;  but  they 
are  actually  fighting  for  it  and  denouncing  lis  as 
heretics  on  account  of  it. 


496         Luther's  commentary  ox  the 

This  every  one  can  now  readily  understand,  that 
one  of  these  two  must  be  false:  either  that  we  can- 
not by  our  doing  merit  grace,  or  Christ  with  his 
baptism  must  be  of  no  account  and  nothing;  and 
Christ  must  have  acted  like  a  fool,  to  let  himself 
be  martyred  and  shed  his  blood  so  dearly,  and  to 
have  undergone  so  much,  in  order  to  acquire  and 
bestow  upon  us  what  was  not  at  all  necessary  and 
wliat"  we  already  have  by  ourselves.  Therefore, 
although  they  revile  us  as  heretics  on  this  account, 
that  we  do  not  agree  with  them  about  this  merit 
of  works,  we  will  gladly  submit  to  their  calling  us 
heretics  and  leave  the  matter  in  the  hands  of  God 
our  judge;  but  only  the  more  firmly  resist  them 
and  reply  to  them  that  they  are  not  heretics,  but 
the  very  worst  blasphemers  of  God  that  the  sun  ever 
shone  upon,  who  most  shamefully  deny  and  curse 
Christ,  as  Peter  prophesied  about  them,  and  as  the 
epistle  to  the  Hebrews  says,  they  smite  Christ  on 
the  mouth  and  trample  him  under  foot,  with  his 
baptism,  sacrament  and  entire  gospel,  and  what 
God  has  given  us  through  him. 

And  I  would  really  like  to  hear  what  they  could 
say  to  it,  the  miserable  people:  If  they  assert  that 
we  by  our  works  can  begin  by  securing  grace,  and 
when  this  is  done,  and  so  much  is  merited,  that 
we,  over  and  above  the  first  grace  (as  they  call 
it),  merit  in  addition  the  kingdom  of  heaven  and 
eternal  salvation;  what  does  one  then  merit  by  the 


SERMON   ON   THE   MOUNT.  497 

other  subsequent  works?  For  I  will  suppose  that  a 
papist  has  done  his  mass  or  other  work  in  grace, 
and  has  thereby  merited  the  kingdom  of  heaven, 
as  such  an  excellent  work  that  is  worthy  of 
eternal  life,  wliich  they  call  meriticiii  de  condigno ; 
what  will  he  then  merit  by  the  works  and  masses 
that  he  does  next  day  and  afterwards  in  the  same 
grace?  Then  they  begin,  (as  they  do  not  know 
what  else  to  say,)  and  make  esseiitiale  and  acci- 
dentale premium^  and  say:  These  following  works 
enable  one  to  merit  something  additional,  as  a 
little  gift  into  the  bargain,  which  God  gives  to  us 
over  and  above  eternal  life.  Is  this  true?  then  I 
am  to  understand  that  the  first  works  are  the  best, 
but  the  others  are  not  so  good.  Otherwise  they 
must  merit  just  the  same;  yet  commonly  the  fol- 
lowing works  are  accustomed  to  be  better,  because 
they  are  now  more  diligently  practiced. 

Since  now  the  last  works  do  not  merit  the  king- 
dom of  heaven,  the  first  must  also  not  merit  it; 
or,  if  they  are  equally  good,  and  every  work  can 
merit  this,  then  God  must  build  as  many  heavens 
as  the  good  works  that  are  done;  and  where  would 
our  Lord  God  at  last  get  so  many  heavens  as  to 
pay  for  every  good  work?  Those  are  really  smart 
people,  that  can  measure  it  off  so  smoothly  and 
accurately.  But  what  shall  we  say?  All  that  they 
say  is  nothing  but  lies  and  deception,  for  there  is 
not  a  word  of  it  true;  first,  that  any  one  can  merit 
32 


498  LUTHER'S   COMMKXTARY   ON   THE 

grace  by  any  work  of  his  own,  much  less  if  one  is 
lying  in  mortal  sin;  and  then,  although  a  man 
were  in  grace  b)'  works  (as  they  say),  that  these 
works,  done  in  grace,  should  be  so  precious  as  to 
merit  the  kingdom  of  heaven.  For  there  stands 
Christ  and  asserts  the  contrary  with  clear,  plain 
words.  Luke  xvii.  10:  "When  ye  shall  have 
done  all  those  things  which  are  commanded  you, 
say.  We  are  unprofitable  servants." 

Therefore  we  ought  to  hold  fast  to  our  doctrine, 
so  that  we  never  allow  any  work  to  put  in  a  claim 
for  securing  the  favor  and  grace  of  God,  delivering 
from  sin  and  entitling  to  heaven.  For  this,  in 
short,  my  merit  is  to  be  nothing;  and  if  one  should 
want  to  use  it  in  that  way,  I  must  trample  it  under 
foot,  and  damn  it  to  the  devil  himself  in  hell,  as 
something  that  would  hinder  my  faith  and  lead  me 
to  deny  Christ.  For  here  the  truth  stands,  that 
God  has  bestowed  all  this  gratuitously,  out  of  pure 
grace,  in  that  he  sends  his  Son  and  lets  him  die  for 
me,  and  announce  and  give  this  to  me,  command- 
ing me  only  to  believe  this  and  be  baptzied  in  it. 
My  works  have  nothing  to  do  with  this,  but  it  is  a 
pure  gift,  granted  from  heaven  and  brought  to  me 
by  Christ.  Therefore  let  all  merit  in  this  matter 
be  entirely  thrown  away,  and  let  us  conclude  that 
one  cannot  secure  grace  and  the  forgiveness  of  sin 
in  any  other  way,  manner  or  measure  than  by  the 
word  of  God  concerninof  Christ,  and  receivinof  it  bv 


SERMON    ON    THE    MOUNT.  499 

faith.  And  that  God  may  hear  us,  why  should  we 
boast  of  our  merit,  since  they  themselves  and  all 
the  saints  must  daily  pray,  in  the  Lord's  prayer,  as 
long  as  we  live:  Forgive  us  our  debts,  etc.?  And 
the  desperate  saints  dare  unblushingly  to  say  that 
a  man,  though  lying  in  mortal  sin,  can  prepare 
himself  for  grace  and  afterwards  also  merit  ever- 
lasting life. 

But  how  do  you  account  for  it  that  there  are  so 
many  passages  concerning  merit  and  reward?  To 
this  we  reply  now,  for  the  benefit  of  the  simple- 
minded,  that  these  are  merely  for  a  consolation  to 
Christians.  For  if  you  now  have  become  a  Chris- 
tian, and  have  a  gracious  God  and  forgiveness  of 
sins,  both  of  those  past  and  of  those  that  you  are 
daily  committing  [I  say  to  you],  that  you  must  do 
and  suffer  much  on  account  of  your  faith  and  your 
baptism.  For  the  devil  himself,  together  with  the 
world  and  the  flesh,  will  besiege  you  and  on  every 
hand  torment  you,  as  has  been  abundantly  shown 
in  these  three  chapters,  so  that  you  may  feel  as  if 
the  world  was  too  narrow  for  you.  Now  if  [our 
Saviour]  would  allow  us  to  be  thus  perplexed, 
without  word  or  consolation,  we  should  be  led  to 
despair  and  to  say:  Who  is  willing  to  be  a  Chris- 
tian, preach,  or  do  good  works?  He  sees  surely 
how  it  goes  with  them,  and  the  world  tramples 
upon  them,  reviles  and  abuses  them,  treats  them 
cunningly  and  wickedly,  and  finally  robs  them  of 


500         Luther's  commentary  on  the 

honor,  propert}-  and  life  itself;  and  he  [my  Saviour] 
calls  me  nothing  else  than  poor,  distressed,  hungry, 
soft-hearted,  peaceable,  afflicted  and  persecuted: 
is  it  always  to  be  so,  and  never  different? 

Then  he  must  talk  out,  encourage  and  comfort, 
and  say:  You  are  now  in  grace  and  the  children 
of  God  ;  although  you  must  now  suffer  for  that  in 
the  world,  do  not  be  alarmed  at  that,  but  hold  on, 
and  do  not  let  yourselves  be  made  weary  or  weak 
whatever  you  may  see,  but  let  every  one  do  just 
what  he  should.  If  he  suffers  on  tJiat  account,  it 
will  not  harm  him,  and  he  may  know  that  the 
kingdom  of  heaven  is  his,  and  he  shall  be  richly 
repaid.  Ah,  how  paid?  Why  we  have  it  already, 
through  Christ,  without  and  in  advance  of  all  our 
doing.  Thus,  as  St.  Paul  says,  that  God  will 
make  a  great,  bright  star  out  of  you,  and  grant 
you  a  special  gift,  even  in  this  life.  For  a  Chris- 
tian can  even  here  upon  earth  accomplish  so  much 
with  God  through  his  prayers  and  works,  that  he 
may  spare  an  entire  land,  prevent  wars,  famines, 
pestilence,  etc. ;  not  that  the  work  on  account 
of  its  worthiness  is  so  valuable,  but  for  this  reason, 
that  he  has  promised  it,  for  our  invigoration  and 
consolation,  so  that  we  are  not  to  think  that  our 
works,  plagues  and  misery  are  lost  and  forgotten. 

Now  there  is  here  no  merit,  by  which  we  are  to 
earn  grace,  or  our  baptism,  Christ  and  heaven  (of 
which  they  speak  when  they  are  talking  of  merit); 


SERMON   ON   THK   MOUNT.  5OI 

but  it  all  refers  to  the  fruits  of  Christianity.  For 
Christ  says  also  (as  we  have  seen)  in  this  sermon 
nothing  about  how  we  become  Christians,  but  only 
about  the  works  and  fruits  which  no  one  can  do 
unless  he  is  already  a  Christian,  and  in  grace;  as 
the  words  prove,  that  they  must  endure  poverty, 
misery,  persecution,  just  for  the  reason  that  they 
are  Christians  and  have  the  kingdom  of  heaven, 
etc.  If  we  now  speak  of  those  fruits  that  follow 
being  in  grace  and  having  forgiveness  of  sin,  we 
may  consent  to  speak  of  a  merit  and  reward;  but 
we  object  to  calling  those  works  of  ours  the  chief 
good,  which  must  be  there  beforehand,  and  with- 
out which  they  could  not  be  performed,  or  be 
pleasing  to  God.  If  now  we  only  insist  upon  this 
point,  that  there  is  no  merit  but  only  pure  grace 
[by  which  we  are  saved],  then  we  will  not  object  to 
giving  the  name  to  the  fruits  that  follow;  but,  so 
that  one  does  not  falsely  pervert  those  passages, 
and  refer  them  contrary  to  the  Scriptures  to  our 
meriting  grace,  but  interprets  them  properly,  as 
intended,  to  comfort  Christians,  especially  amid 
suffering  and  hostility,  when  one  feels  and  it  seems 
as  if  our  life,  suffering  and  doing,  were  in  vain  and 
accomplishing  nothing;  as  the  Scriptures  every- 
where console,  where  they  exhort  to  perseverance 
in  good  works,  as  in  Jer.  xxxi.  16:  Est  merces 
operi  tuo^  thy  work  is  not  in  vain;  also,  St.  Paul, 
in  I  Cor,  xv,  58:    Labor  vester  nojt  est  inanzs  in 


502  LUTHER'S   COMMENTARY  ON   THE 

domino^  your  labor  is  not  in  vain  in  the  Lord.  For, 
if  we  had  not  this  consolation,  we  could  not  endure 
this  wretchedness,  persecution  and  misery,  that  we 
should  do  so  much  good,  and  let  our  teaching  and 
preaching  be  rewarded  with  sheer  ingratitude  and 
disgrace;  and  would  have  at  last  to  cease  from 
doing  and  suffering  what  was  plainly  our  duty. 
But  God  means  to  arouse  and  confirm  us  by  this 
beautiful  promise,  so  that  we  pay  no  regard  to  the 
ingratitude,  hatred,  envy  and  contempt  of  the 
world,  but  regard  him  who  says:  "I  am  thy  God. 
If  the  world  will  not  thank  you,  and  robs  you  of 
honor,  property,  and  even  of  life  on  that  account, 
then  cling  to  me  and  take  comfort  from  this,  that  I 
have  a  heaven,  and  so  much  in  it  that  I  can  easily 
recompense  you,  and  ten  times  more  than  can  now 
be  taken  from  you;"  so  that  we  can  have  this  answer 
for  the  world:  Well,  if  it  will  not  treat  us  with 
favor,  let  it  go  along  with  its  favor,  and  all  that  it 
has;  I  did  not  begin  anything  on  its  account,  and 
I  will  henceforth  neither  do  nor  omit  anything  on 
its  account.  But  I  will  do  and  suffer  everything 
for  his  sake  who  gives  me  such  rich  promises,  and 
says:  Although  you  have  already,  aside  from  this, 
all  treasure  in  heaven  through  Christ,  and  more 
than  enough;  yet  I  will  give  you  still  more,  as 
additional,  so  that  you  shall  have  the  kingdom  of 
heaven  fully  revealed,  and  you  shall  visibly  behold 
Christ  in  everlasting  glory  and    joy,  (whom  you 


SERMON   ON   THE   MOUNT.  503 

now  have  in  faith),  so  much  the  more  as  you  now 
suffer  and  labor. 

Here  are  applicable  the  charming  passages  and 
exhortations,  such  as  Heb.  x.  35 :  Magnum  habetis 
retnujterationem^  etc.  Cast  not  away,  therefore, 
your  confidence,  which  hath  great  recompense  of 
reward;  and  Christ,  in  Matt.  xix.  29:  "And  every 
one  that  hath  forsaken  houses,  or  brethren,  or  sis- 
ters, or  father  or  mother,  or  wife,  or  children,  or 
lands,  for  my  name's  sake,  shall  receive  a  hundred- 
fold, and  shall  inherit  everlasting  life."  Thus  he 
speaks  also  here:  Merces  vestra  magna  est  in  coelo^ 
you  shall  be  well  rewarded  in  heaven;  by  which 
he  shows  that  they  already  have  the  kingdom  of 
heaven,  and  yet  shall  have  it  so  much  the  more 
glorious  when  it  now  is  revealed. 

See,  if  we  turn  these  passages  in  this  direction, 
they  are  rightly  used,  so  that  they  have  no  refer- 
ence to  our  confiding  in  our  works  contrary  to 
faith,  but  to  the  consolation  of  Christians  and  be- 
lievers; and  if  the  sophists  had  aimed  their  talk 
about  merit  in  this  directiou,  it  would  have  been 
all  right.  But  they  based  their  own  work-holiness 
and  monkery  upon  it,  so  that  God  should  thereby 
regard  them  as  peculiar  saints,  and  sell  heaven  for 
these,  and  should  give  them  the  highest  seats,  as 
those  with  whom  common  Christians  were  not  to 
be  compared;  and  they  acted  indeed  not  unwisely 
in  the  matter,  for  that  did  not  bring  poverty,  mis- 


504  LUTHER'S   COMMENTARY   ON   THE 

ery,  mourning,  persecution,  but  money,  property, 
honor,  and  no  order  was  established  for  the  pur- 
pose of  using  in  it  the  word  of  Christ,  sacrament, 
faith,  love  and  patience;  but  only  with  their  hoods, 
and  rigid,  peculiar  mode  of  living,  they  want  to 
be  highly  esteemed  and  exalted  before  God,  as 
those  who  need  no  Christ  or  faith. 

In  this  way  now  we  admit  that  Christians  have 
merit  and  reward  with  God;  not  for  the  purpose 
of  becoming  children  of  God  and  heirs  of  eternal 
life;  but  for  the  consolation  of  believers  who 
already  have  this,  that  they  may  know  that  he 
will  not  let  that  be  unrewarded  that  they  suffer 
here  for  Christ's  sake;  but,  if  they  suffer  and  labor 
much,  then  he  will  specially  adorn  them  at  the 
last  day,  more  and  more  gloriously  than  others,  as 
stars  especially  great  in  comparison  with  others. 
Thus  St.  Paul  will  shine  forth  bright  and  clear 
•above  others  most  splendidly.  That  does  not  mean 
forgiveness  of  sins,  or  meriting  heaven,  but  com- 
pensation for  suffering  with  so  much  the  greater 
glory. 

But  we  will  not  suffer  the  matter  to  stand  where 
they  put  it;  for  that  is  to  slander  and  blaspheme 
Christ,  God  and  the  Holy  Ghost,  and  everything 
that  God  has  given  us  by  them,  and  we  would  rather 
be  denounced  as  heretics  and  scoundrels,  and  be 
burned  with  fire,  than  give  up  or  deny  this  treasure: 
but  we  will  also  insist  upon  this  consolation  even 


SERMON   ON   THE   MOUNT.  505 

if  we  must  suffer  for  it  all  trouble,  shame  and 
persecution.  For  this  will  be  the  result  at  any 
rate.  The  devil  will  not  agree  to  this,  or  accord 
with  us;  but  means  to  maintain  the  pope's  doc- 
trine and  bring  us  to  believe  as  he  believes;  and 
as  he  sees  that  we  won't  do  it,  he  lays  himself  out 
against  us  with  all  his  might.  For  he  knows  very 
well,  if  this  point  is  settled,  that  Christ  and  the 
forgiveness  of  sins  are  a  perfectly  free  gift,  that 
any  one  can  count  it  off  on  his  fingers  and  con- 
clude that  the  papacy  with  its  masses,  monkery, 
purgatory,  worship  of  saints,  etc.,  must  be  nothing, 
and  all  will  fall  to  pieces  of  its  own  accord. 

Now  learn  to  answer  in  this  way  about  those 
passages  that  refer  to  merit  and  reward.  I  hear 
indeed  that  Christ  says:  Blessed  are  the  poor,  for 
they  shall  have  the  kingdom  of  heaven;  and. 
Blessed  are  ye  when  ye  suffer  persecution  for  my 
sake;  for  great  is  your  reward  in  heaven,  etc.  But 
he  does  not  thereby  teach  me  to  rest  my  salvation 
upon  that,  but  gives  me  a  promise  that  is  to  be  a 
comfort  to  me  in  my  sufferings  and  in  my  Chris- 
tian life.  You  must  not  confound  these  things  for 
me  and  mix  the  two  together,  nor  make  my  merit 
out  of  that  which  God  gives  me  in  Christ  through 
baptism  and  the  gospel.  For  we  are  not  here  told 
that  we  can  merit  that,  and  that  we  need  no  Christ 
and  baptism  for  it;  but  that  those  who  are  Christ's 
disciples,  to  whom  he  has  here  preached,  and  who 


5o6  Luther's  commentary. 

must  nnderoo  all  manner  of  suffering  for  liis  sake, 
may  know  how  they  are  to  comfort  themselves,  be- 
cause they  have  a  hard  time  of  it  on  earth,  namely, 
that  they  because  of  this  shall  have  everything  so 
much  the  more  abundantly  in  heaven;  and  he  who 
does  and  suifers  the  most  shall  be  so  much  the 
more  gloriously  recompensed. 

For  although  (as  I  said)  in  Christ  all  are  alike, 
and  grace  is  bestowed  equally  upon  all,  and  brings 
full  salvation  to  every  one,  as  the  highest,  most 
common  possession,  so  that  he  who  has  Christ  has 
all:  yet  there  will  be  a  difference  in  the  bright- 
ness and  the  glory  with  which  we  shall  be  adorned 
and  shine;  just  as  in  this  life  there  is  a  difference 
in  the  gifts,  so  that  one  labors  and  suffers  more 
than  another;  but  in  that  life  it  will  all  be  mani- 
fest, so  that  all  the  world  shall  see  what  each 
one  has  done,  and  shall  have  so  much  the  greater 
glory,  at  which  the  whole  heavenly  host  will  re- 
joice.    Let  this  be  enough  about  that. 

God  preserve  us  in  his  grace,  revealed  in  Christ. 
Amen. 


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Commentary  on  the  Sermon  on  the  Mount. 


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